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HN  31  .E59  1889 

Ely,  Richard  Theodore,  1854- 

1943. 
Social  aspects  of 


i^ 

Bg  t\}t  same  ^iitljor. 


■*<>*- 


THE  LABOR  MOVEMENT  IN  AMERICA. 

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13  Astor  Jflace,  Kew  TorJc. 

* * 


Social  Aspects  of  Christianity, 


AND  OTHER  ESSAYS. 


BT 


BICHAED  T.'  ELY,  Ph.D., 

Associate  Professor  of  Political  Economy  in  the 
Johns  Hopkins  University. 


NEW  YORK: 

THOMAS  Y.   CROWELL   &  COMPANY, 


Copyright, 

By  Thomas  Y.  Crowell  &  Co, 

1889. 


Typography  by  J.  S.  Cushing  &  Co.,  Boston. 


TO 

MY   FRIENDS 

PRESIDENT   EDWARD   OLSON, 
OF 

THE   UNIVERSITY   OF   DAKOTA. 
AND 

PROFESSOR   WILLIAM    R.    HARPER. 
OF 

YALE   UNIVERSITY. 


TABLE    OF   CONTENTS. 


-»<>•- 


PAGE 

I.   Social  Aspects  of  Christianity 1 

I.    Statement  of  Fundamental  Principles    ...  1 
II.    Statement    of   Fundamental   Principles    Con- 
cluded         10 

III.  The  Simple  Gospel  of  Christ 19 

IV.  The  Christian  in  the  World,  but  not  of  the 

World       30 

V.   The  Alienation   of  Wage-Workers  from  the 

Church 39 

II.   The  Church  and  the  World 49 

III.   Philanthropy 83 

lY.  Ethics  anp  Economics 113 


PEEFACE. 


All  of  these  essays,  except  the  second,  have 
already  appeared  in  print,  and  a  word  with  refer- 
ence to  each  of  them  may  not  be  out  of  place. 

The  first  essay,  which  gives  the  title  to  this 
little  volume,  was  originally  a  lay  sermon,  preached 
in  the  Presbyterian  Church,  in  Fredonia,  N.Y. 
Subsequently  it  was  enlarged  and  published  as  a 
series  of  live  articles  in  the  Congregationalist  of 
Boston. 

The  second  essay  was  originally  an  address, 
delivered  before  the  Baptist  Ministers  of  New 
York,  at  one  of  their  usual  Monday  gatherings. 

The  third  essay  consists  of  two  parts.  The  first 
appeared  in  the  magazine  the  Chautauquan,  and 
was  part  of  an  article  bearing  the  same  title. 
The  second  part  —  with  the  introductory  remark 
—  was  written  for  the  Baltimore  Sim  at  the  soli- 
citation of  the  Charity  Organization  Society  of 
Baltimore,  and  by  that  Society  reprinted  in  the 
form  of  a  pamphlet.  A  special  edition  was  printed 
for  the  New  York  Charity  Organization  Society. 

The  fourth  essay  appeared  in  the  weekly  journal 
Science,  and  was  reprinted  as  one  of  a  series  of 


X  PREFACE. 

essays  in  the  little  volume  called  "  Science  Eco- 
nomic Discussion." 

All  of  these  essays  have  been  revised  and  con- 
siderably changed  —  chiefly  in  the  way  of  enlarge- 
ment—  for  this  volume. 

The  essays  were  prepared  for  different  audi- 
ences, and  it  is  natural  that  there  should  be  some 
repetition,  as  they  were  written  without  thought 
of  future  publication  as  a  collection  of  essays. 
I  do  not  know,  however,  that  I  regret  this.  ^It 
may  be  well  to  approach  the  same  thoughts  from 
different  standpoints,  and  to  get  *  a  clearer  com- 
prehension of  their  full  significance  than  would 
otherwise  be  possible.^ 

My  thanks  are  due  to  those  who  have  given 
me  permission  to  reprint  the  essays. 

EICHAED   T.  ELY. 

Johns  Hopkins  University, 
Baltimore,  August,  1689. 


SOCIAL  ASPECTS  OF    CHRISTIANITY. 


SOCIAL  ASPECTS  OF  CHRISTIANITY. 


-*o>»:c 


L 

STATEMENT  OF  FUNDAMENTAL  PRINCIPLES. 

"  But  ivhen  the  Pharisees  had  heard  that  He  had 
put  the  Sadducees  to  sile7ice,  they  ivere  gathered 
together. 

"  Then  one  of  them  ivhich  was  a  lawyer^  asked 
Him  a  question,  tempting  Him,  and  saying, 

"  Master,  which  is  the  great  commandment  in  the 
law  F 

'•''J'esus  said  unto  him.  Thou  shalt  love  the  Lord 
thy  Grod  tvith  all  thy  heart,  and  with  all  thy  sold, 
and  ivith  all  thy  inind. 

"  This  is  the  first  and  great  commandment. 

"  And  the  second  is  like  unto  it.  Thou  shalt  love 
thy  neighbor  as  thyself. 

"  On  these  two  commandments  hang  all  the  law 
and  the  prophets.'"     (St.  Matt.  xxii.  34-40.) 

This  is  a  most  remarkable,  and  at  the  same  time 
a  most  daring,  summary  of  the  whole  duty  of 
man.  A  human  teacher  would  never  have  ven- 
tured to  reduce  all  God's  commandments  to  two 
simple  statements ;  nor  would  such  a  teacher  have 


2     STATEMENT  OF  FUNDAMENTAL  PRINCIPLES. 

presumed  to  exalt  man's  obligation  to  love "  and 
serve  his  fellows  to  an  equal  plane  with  his  obli- 
gations to  love  his  Creator.  All  other  religious 
systems  will  be  searched  in  vain  for  such  a  classi- 
fication of  human  duties.  The  first  and  great 
commandment,  "  Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,  and  with  all  thy  soul,  and 
with  all  thy  mind,"  does  not  strike  us  as  strange. 
It  is  natural  that  the  Supreme  Being  of  the  uni- 
verse should  require  of  us,  His  creatures,  an  un- 
conditional and  unlimited  homage  ;  but  —  listen  ! 
—  The  second  commandment  is  like  unto  it  —  is 
like  unto  it  —  of  the  same  nature :  Thou  shalt 
love  thy  neighbor  as  thyself  —  and  —  on  these  two 
commandments — on  these  two  equall}'  —  hang  all 
the  law  and  the  prophets. 

But  John,  the  beloved  apostle,  the  apostle  of 
love,  —  and,  as  God  is  love,  we  may  suppose  that 
lie  understood  better  than  others  the  nature  of 
Christ,  —  is  very  bold  in  his  exposition  of  our  duty 
to  love  our  fellows,  making  that  a  test  of  one's 
love  to  God.  "If  a  man  say,  I  love  God,  and 
hateth  his  brother,  he  is  a  liar :  for  he  that  lovetli 
not  his  brother  whom  he  hath  seen,  how  can  he 
love  God  whom  he  hath  not  seen  ? "  And  in 
another  verse  in  the  same  chapter  of  his  Epistle, 
John  says,  "  We  know  that  we  have  passed  from 
death  unto  life,  because — because  —  we  love  the 
brethren."  St.  Paul,  indeed,  goes  so  far  as  to  say, 
"  For  all  the  law  is  fulfilled,  even  in  this :  Thou 


STATEMENT  OF  FUNDAMENTAL   PRINCIPLES.      3 

slialt  love  thy  neighbor  as  thyself."  (Gal.  v.  14.) 
St.  Paul  evidently  felt  that  love  to  neighbor  car- 
ried with  it  love  to  God. 

Christ,  himself,  has  told  us  the  method  by  which 
he  will  at  the  last  Judgment  separate  the  sheep 
from  the  goats.  Listen  to  his  Avords,  which  must 
be  quoted  in  full,  and  every  word  should  receive 
careful  attention : 

"  Whe7i  the  Son  of  man  shall  come  in  his  glory 
and  all  the  holy  angels  2vith  Him,  then  shall  He  sit 
upon  the  throne  of  His  glory  : 

"  And  before  Him  shall  he  gathered  all  nations ; 
and  He  shall  separate  them  one  from  another^  as  a 
shepherd  divideth  his  sheep  from  his  goats  : 

"  And  He  shall  set  the  sheep  on  His  right  hand^ 
hut  the  goats  on  His  left. 

"  The7i  shall  the  Kiyig  say  unto  them  on  His  right 
hand.,  Come^  ye  blessed  of  my  Father.^  inherit  the 
kingdom  prepared  for  you  from  the  fou7idatio7i  of 
the  luorld : 

'-'•For  I IV as  an  hungered^  and  ye  gave  me  meat :  I 
ivas  thirsty^  and  ye  gave  me  drink  :  Iivas  a  stranger., 
and  ye  took  me  in ; 

"  Naked.,  and  ye  clothed  me :  I  ivas  sick.,  aiid  ye 
visited  me  ;  I  was  in  prison.,  and  ye  came  unto  me. 

"  Theji  shall  the  righteous  a^iswer  Him.,  saying^ 
Lord^  whe7i  saiv  ive  Thee  an  himgered.,  and  fed 
Thee?  or^  thirsty^  a.7id  gave  Thee  drink? 

"  When  saw  we  Thee  a  stranger^  and  took  Thee 
in?  naked.,  and  clothed  Thee? 


4     STATEMENT  OF  FUNDAMENTAL  PRINCIPLES. 

"  Or,  ivhen  saw  ive  Thee  sicJcy  or  in  prison,  and 
came  unto  Thee  ? 

"  And  the  King  shall  answer  and  say  unto  them, 
Verily,  I  say  unto  you.  Inasmuch  as  ye  have  done  it 
unto  one  of  the  least  of  these  my  brethren,  ye  have 
done  it  unto  me. 

"  Then  shall  He  say  also  unto  them  on  His  left 
hand.  Depart  from  me,  ye  cursed,  into  everlasting 
fire,  prepared  for  the  devil  and  his  angels  ; 

''^  For  I  ivas  an  hungered,  and  ye  gave  me  no 
meat ;  I  was  thirsty,  and  ye  gave  me  no  drink  : 

"  I IV as  a  stranger,  and  ye  took  me  not  in;  naked, 
and  ye  clothed  me  7iot;  sick^  and  in  prison,  and  ye 
visited  me  not. 

"  Then  shall  they  also  ansiver  Him,  saying.  Lord, 
when  saio  ice  Thee  an  hungered,  or  athirst,  or  a 
strayiger,  or  naked,  or  sick,  or  in  prison,  and  did  not 
minister  imto  Thee  f 

"  Then  shall  He  ansiver  to  the7n,  saying,  Verily, 
I  say  unto  you,  inasmuch  as  you  did  it  not  imto  07ie 
of  the  least  of  these,  ye  did  it  not  to  me. 

"  And  those  shall  go  away  into  everlasting  punish- 
ment :  hut  the  righteous  into  life  eternal.''  (St. 
Matt.  XXV.  31-46.) 

The  minds  of  readers  have  been  so  generally 
absorbed  by  the  awful  punishment  meted  out  to 
the  wicked,  that  terror  has  not  allowed  them  to 
notice  what  is  the  most  marked  feature  in  the  nar- 
rative ;  namely,  the  exquisite  beauty  of  the  human- 
itarianism  which  it  breathes.  \  It  is  the  Gospel  of 


STATEMENT  OF  FUNDAMENTAL  PRINCIPLES.      O 

Humanity,  because  it  is  the  gospel  of  the  Son  of 
man. 

The  marks  of  distinction  are  perceived.  They 
are  not  regular  attendance  at  church  —  not  sound 
notions  in  regard  to  the  form  of  baptism  or  methods 
of  ordination,  or  apostolic  succession,  or  the  nature 
of  the  Lord's  Supper,  or  Church  organization  — 
not  any  notions,  whatever,  as  regards  the  future 
life  —  not  any  subjective  feelings  in  regard  to 
God.  These  are  all,  doubtless,  important;  but 
these  are  not  the  distinctive  things  by  which 
Christ  separates  the  good  from  the  bad.  The  per- 
formance or  non-performance  of  social  duties  in 
the  gospel  narrative  separates  the  doomed  from  the 
blessed :  ''  I  was  in  prison,  and  ye  visited  me,"  etc. 

I  say  this  is  something  new  in  religious  systems. 
All  false  systems  of  religion  exalt  the  love  of  God 
above  the  love  due  our  fellow-men,  and  tell  us 
that  Ave  may  serve  God  by  injuring  our  fellows. 
How  many  millions  of  human  beings  have  thought 
that  they  did  God  service  by  human  sacrifice ! 
Not  only  is  this  true,  but  it  is  furthermore  true 
that,  in  proportion  as  believers  in  the  true  religion 
depart  from  the  mind  which  was  in  Jesus  Christ, 
they  neglect  the  second  commandment.  Thus, 
when  Christ  dwelt  on  earth.  He  found  men  excus- 
ing themselves  from  duty  to  their  fellows  on  the 
plea  of  higher  obligation  to  Deity.  The  reader 
will  recall  at  once  one  instance.  Moses  com- 
manded men  to  honor  their  fathers  and  mothers, 


6      STATEMENT  OF  FUNDAMENTAL  PRINCIPLES. 

and  included,  as  a  matter  of  course,  the  mainte- 
nance of  father  or  mother  in  case  of  need;  but 
the  Hebrew  theologians  said  a  man  could  exempt 
himself  from  his  duty  to  support  his  parents  by 
consecrating  his  goods  to  the  Lord.  "  But,  ye 
say"  —  thus  Christ  addressed  the  scribes  and 
Pharisees  —  "if  a  man  shall  say  to  his  father  or 
mother.  It  is  corban,  that  is  to  say,  a  gift  (devoted 
to  God),  by  whatsoever  thou  mightest  be  profited 
by  me  (by  which  I  might  support  thee),  he  shall 
be  free. 

"  And  ye  suffer  him  no  more  to  do  aught  for  his 
father  or  mother."  But  Christ  added,  "  Ye  have 
made  the  commandment  of  God  of  none  effect  by 
your  tradition,"  and  He  upbraided  them  by  ad- 
dressing them  as  "Ye  hypocrites." 

Nothing  is  more  difficult,  nothing  more  requires 
divine  grace,  than  the  constant  manifestation  of 
love  to  our  felloAvs  in  all  our  daily  acts,  in  our 
buying,  selling,  getting  gain.  People  still  want  to 
substitute  all  sorts  of  beliefs  and  observances  in 
the  place  of  this,  for  it  implies  a  totally  different 
purpose  from  that  which  animates  this  world.  It 
is  when  men  attempt  to  regulate  their  lives  seven 
days  in  the  week  by  the  Golden  Rule  that  they 
begin  to  perceive  that  they  cannot  serve  God  and 
mammon ;  for  the  ruling  motive  of  the  one  service 
—  egotism,  selfishness  —  is  the  opposite  of  the 
ruling  motive  of  the  other  —  altruism,  devotion 
to  others,  consecration  of  heart,  soul,  and  intellect 


STATEMENT  OF  FUNDAMENTAL  PRINCIPLES.     7 

to  the  service  of  others.  Men  are  still  quite  will- 
ing to  make  long  prayers  on  Sunday,  if  on  week 
days  they  may  devour  widows'  houses  ;  or,  as  Rev. 
Mark  Guy  Pearse  said  two  summers  since  at 
Chautauqua,  they  are  ready  to  offer  their  prayers 
and  their  praise  on  Sunday,  if  on  Monday  they 
may  go  into  the  market  place  and  skin  their 
fellows  and  sell  their  hides. 

'The  second  commandment,  which  is  like  the 
first,  means  that  in  every  act  and  thought  and 
purpose,  in  our  laws  and  in  their  administration, 
in  all  public  as  well  as  private  affairs,  we  —  if  in- 
deed we  profess  to  be  Christians  —  should  seek  to 
confer  true  benefits  upon  our  fellow-men.  It 
means  that  the  man  who  professes  to  love  God 
and  who  attempts  to  deceive  others  in  regard  to 
the  real  value  of  railway  stock,  or,  for  that  matter, 
any  other  property,  that  he  may  coax  their  mone}^ 
into  his  pockets,  is  a  hypocrite  and  a  liar.  It 
means  that  the  man  who  oppresses  the  hireling  in 
his  wages  is  no  Christian,  but  a  pagan,  wliatever 
may  be  his  declarations  to  the  contrar}^  notwith- 
standing. What  does  God  say  of  such  an  one? 
He  says :  "  I  will  be  a  swdft  witness  against  those 
that  oppress  the  hireling  in  his  Avages."  What 
does  His  second  commandment  mean  for  those 
rich  men  who  keep  back  the  hire  of  their  laborers? 
It  means  that  they  "must"  weep  and  howl  "for 
the  miseries  that  shall  come  upon  them."  And 
what  does  this  message  mean  for  monopolists  who 


8        STATEMENT  OF  FUNDAMENTAL  PRINCIPLES. 

use  their  superior  advantages  of  wealth  or  intel- 
lect, or  bodily  strength  or  other  resources,  to  crowd 
out  and  grind  down  their  fellows  according  to  the 
methods  of  modern  commercial  competition  ?  The 
prophet  Isaiah  shall  tell  us  :  ''  Woe  unto  them  that 
join  house  to  house,  that  lay  field  to  field,  till  there 
be  no  place,  that  they  may  be  placed  alone  in  the 
midst  of  the  earth." 

It  is  needless  to  enlarge  upon  this.  It  must  be 
seen  that  the  arrangements  of  this  world  are  not 
in  accord  with  the  commandment  given  to  love 
our  neighbor  as  ourselves.  These  words  may  be 
found  in  writings  previous  to  Christ,  but  never 
before  His  time  had  there  been  a  serious  attempt 
to  carry  this  teaching  into  all  the  relations  of  life 
with  all  men.  Thus  it  was  a  true  word  when 
Christ  said  to  His  disciples  :  "  A  7ieiv  command- 
ment I  give  unto  you,  That  ye  love  one  another ; 
as  I  have  loved  you,  that  ye  also  love  one  another." 

It  is  indeed  a  strange  conception  that  some  peo- 
ple have  of  the  gospel  of  Christ,  f  That  gospel 
which  in  its  highest  unity  is  Love  is  divided  into 
two  parts:  the  first  is  theology,  the  second  is 
sociology —  the  science  of  society.  \, 

"  Theology  treats  of  God  and  His  relations  to 
His  creatures,  and  of  the  existence,  character,  and 
attributes  of  God,  His  laws  and  government,  the 
doctrines  we  are  to  believe  and  the  duties  we  are 
to  practice."  Such  is  the  definition  of  theology 
found  in  Webster's  dictionary.     The  first  words 


STATEMENT  OF  FUNDAMENTAL  PRINCIPLES.        9 

are  sufficient.  Theology  "is  the  science  of  God 
and  His  relations  to  His  creatures."  But  the 
whole  science  is  simply  an  elaboration  of  the  first 
of  the  two  great  commandments  on  which  hang 
all  the  law  and  the  prophets.  It  is  a  proper  study 
for  man ;  especially  is  it  a  fitting  study  for  those 
who  are  called  to  serve  as  ministers  in  God's 
church.  We  all  know  with  what  assiduity  the 
study  of  theology  has  been  pursued.  Men  of 
great  intellect  have  by  the  thousand  devoted  their 
entire  lives  to  it,  and  every  clergyman  is  expected 
to  prepare  himself  for  his  sacred  office  by  a  train- 
ing in  a  theological  seminary  for  several  years. 
This  is  well  so  far  as  it  goes.  This  ought  not  to 
be  left  undone,  but  this  is  not  enough.  What  has 
the  Church  done  with  the  second  commandment, 
which,  in  its  elaboration,  becomes  social  science  or 
sociology  ? 


10     STATEMENT  OF  FUNDAMENTAL  PRINCIPLES. 


11. 


STATEMENT  OF  FUNDAMENTAL  PRINCIPLES 

CONCLUDED. 

The  question  was  asked  at  the  close  of  the  last 
paragraph.  What  has  the  Church  done  in  the  way 
of  careful  research  in  social  science  ?  It  is  neces- 
sary to  reply  that  she  has  done  comparatively 
little,  and  next  to  nothing  since  the  Protestant 
Reformation.  It  is  necessary  to  offer  a  word  of 
explanation.  In  the  earlier  ages  of  the  Church 
social  science  was  cultivated  to  a  greater  or  less 
extent  by  theologians,  and  there  is  much  in  their 
writings  of  which  note  must  be  taken  in  any 
history  of  that  part  of  social  science  called  politi- 
cal economy.  This  is  particularly  the  case,  it 
needs  scarcely  to  be  said,  with  the  Avritings  of  St. 
Thomas  Aquinas  in  the  thirteenth  century.  »  Now 
in  later  centuries  it  is  doubtless  true  that  the 
greatest  and  best  thoughts  in  social  science  may 
be  traced  very  generally  to  Christian  inspiration, 
but  they  have  been  an  indirect  rather  than  a  direct 
outgrowth  of  the  life  of  the  Church.  Yet  as  this 
social  science,  which  deals  with  the  relation  of 
man  to  his  fellows  in  what  we  call  society,  has  for 
its  special   province  human  happiness   and  well- 


STATEMENT  OF  FUNDAMENTAL  PRINCIPLES.     11 

being,  and  the  underlying  conditions  of  a  prosper- 
ous, righteous,  and  progressive  state  of  society,  it 
might  naturally  be  supposed  that  such  a  science, 
above  all  others,  would  absorb  the  attention  of 
men  seeking  to  obey  Christ's  new  commandment 
to  love  one  another,  and  to  promote  the  true  wel- 
fare of  their  neighbors  in  all  those  infinite  ways 
which  love  suggests,  j 

The  Church  has,  in  recent  years,  for  the  most 
part,  contented  herself  with  repeating  platitudes 
and  vague  generalities  which  have  disturbed  no 
guilty  soul,  and  thus^she  has  allowed  the  leader- 
ship in  social  science  to  slip  away  from  her.  ,  It 
can,  then,  scarcely  excite  surprise  that  ^ommunism 
has  become  infidel,  and  socialism  materialistic. 
Has  she  not,  indeed,  without  any  careful  examina- 
tion of  their  claims,  hastened  to  condemn  them  to 
please  the  rich  ? 

The  wrong  of  this  is  not  connected  with  the 
fact  that  socialism  and  communism  are  not  prac- 
ticable theories  for  modern  industrial  society.  It 
was  not  a  deep  penetration  into  the  principles  of 
social  science  which  led  the  Church  to  take  this 
stand,  but  subserviency  to  the  powers  of  this 
world.^  I  suppose  there  is  nothing  which  causes 
the  worldly-minded  among  professing  Christians 
such  uneasiness  as  the  narrative  of  the  rich  young 
man  who  turned  away  in  sorrow  when  told  to  sell 
all  that  he  had  and  to  give  to  the  poor,  and  those 
verses  in  the  Acts  of  the  Apostles  which  tell  the 


12     STATEMENT  OF  FUNDAMENTAL  PRINCIPLES. 

simple  story  of  the  communism,  founded  in  love, 
which  prevailed  among  the  early  Christians. 

But  do  not  our  fashionable  pastors  hasten  to  tell 
us  first  that  Christ  did  not  really  mean  the  young 
man  to  give  up  his  property,  but  only  wanted  to 
try  him,  which  from  the  context  and  the  nature  or 
the  case  is  a  manifest  absurdity  ;  second,  that  thi.3 
communism  of  the  Christians  at  Jerusalem  was  a 
lamentable  failure,  which  explains  their  subse- 
quent poverty  ?  I  am  sure  I  have  frequently  seen 
such  statements,  and  I  know  with  what  eagerness 
these  comforting  words  are  received  into  willing 
ears;  but  I  know  not  of  the  slightest  historical 
foundation  for  this  alleged  connection  betAveen 
the  communism  of  the  Christians  and  their  pov- 
erty, while  there  is,  indeed,  reason  to  attribute  it 
to  other  causes.  Still  less  can  it  be  claimed  that 
there  is  any  such  necessary  connection  when  in 
the  United  States  we  have  a  single  communistic 
settlement  whose  propert}^  is  valued  at  ten  mil- 
lions of  dollars,  and  several  which  are  in  a  really 
prosperous  condition. 

The  ministers  of  the  Church  repeat  often  enough 
the  words  of  the  Golden  Rule  ;  but  the  question 
arises.  How  am  I  to  show  my  love  for  my  fellow- 
men  ?  How  am  I  to  go  to  work  to  elevate  them, 
to  make  them  both  happier  and  better?  How  am 
1,  as  a  follower  of  Christ,  to  conduct  myself  in 
the  industrial  world?  What  are  my  duties  as 
employer,  as  landlord   or  tenant,  as   creditor  or 


STATEMENT  OF  FUNDAMENTAL  FKINCTFLES.     18 

debtor  ?  What  position  should  I  take  on  the  land 
question,  on  the  subject  of  labor  organization,  and 
the  other  aspects  of  the  great  labor  problems? 
What  force  have  the  regulations  of  the  Old  Testa- 
ment concerning  business  for  me  no\r?  What 
about  such  a  matter  as  interest  on  money?  To 
take  usury  —  which,  as  every  one  knows,  in  the 
Bible  means  simply  interest,  not  excessive  interest 
as  now,  but  any  interest  at  all  —  seems  to  be 
regarded  as  a  great  sin.  It  was  forbidden  the 
Israelites  in  their  dealings  with  one  another ;  and 
in  case  of  poverty,  it  was  forbidden  to  take  in- 
terest even  of  strangers.  In  Lev.  xxv.  35-37,  we 
read  as  follows : 

"  And  if  thy  brother  he  waxen  poor^  and  fallen  in 
decay  tvith  thee  ;  then  thou  shalt  7'elieve  him :  yea^ 
though  he  he  a  strangely  or  a  sojourner ;  that  he 
may  live  ivith  thee. 

"  Take  thou  no  usury  of  him,  or  increase^  hut  fear 
thy  God  ;  that  thy  brother  may  live  with  thee. 

"  Thou  shalt  not  give  him  thy  money  upon  usury., 
nor  lend  him  thy  victuals  for  increase.^^ 

And  the  Psalmist  answers  his  own  question, 
'*  Lord,  who  shall  abide  in  Thy  tabernacle,  who 
shall  dwell  in  Thy  holy  hill?"  with  the  words, 
"  He  that  putteth  not  out  his  money  to  usury." 

It  was,  moreover,  long  forbidden  members  of 
the  Christian  Church  to  take  any  interest  on 
money  lent ;  and,  wliile  the  Church  is  silent  now, 
the  laws  of  many  of  our  States  at  least  limit  the 


14     STATEMENT  OF  FUNDAMENTAL  PRINCIPLES. 

rate  of  interest.  Now  I  do  not  propose  to  discuss 
exhaustively  this  question  of  interest,  which  would 
require  too  much  space.  I  simply  mention  it  as 
one  of  those  questions  wdiich  a  Christian  man 
ouo'ht  to  consider,  and  which  ouo-ht  not  to  be 
ignored  by  the  Church.  It  is,  moreover,  a  ques- 
tion which  it  seems  to  me  can  be  easily  resolved 
by  a  study  of  the  evolution  of  industrial  society. 
If  my  opinion  is  wanted,  now  that  I  have  raised 
the  question,  I  can  only  say,  without  going  into 
my  reasons,  that  I  believe  moderate  interest  is,  as 
a  rule,  not  sinful  increase  in  our  days,  but  that  I 
do  think  it  conduct  unbecoming  a  Christian  —  to 
put  it  very  mildly  —  for  a  rich  man  to  charge  in- 
terest on  money  lent  a  poor  man  to  relieve  him 
of  distress,  or  to  put  him  on  his  feet  again  when 
he  is  once  down.  I  do  not  believe  it  is  right  to 
exact  anything  more  than  the  return  of  the  princi- 
pal, nor  do  I  believe  that  the  poor  man  ought  to 
feel  obliged  to  give  more.  Rather  let  him  relieve 
some  one  else  in  time  of  increasing  prosperity. 

This  is,  as  I  take  it,  the  spirit  of  the  old  usury 
laws,  for  the  capitalistic  mode  of  production  did 
not  exist  when  they  were  promulgated,  and  loans 
were  made  chiefly  to  relieve  personal  distress.  Now 
can  any  one  tell  why  the  spirit  of  the  economic 
and  industrial  laws  of  Moses  should  not  be  bind- 
inp'  on  us  ?     Christ  said  He  came  to  fulfil  the  law, 

o 

and  those  for  whom  love  has  abolished  the  old 
ceremonial  law  must  feel  compelled  to  do  more  — 


STATEMENT  OF  FUNDAMENTAL  PRINCIPLES.     15 

not  less  —  for  their  fellows,  than  the  old  Mosaic 
legislation  reqnired. 

Moses  founded  a  commonwealth  which,  for  gen- 
erations, continued  free,  happy,  prosperous,  know- 
ing neither  pauperism  nor  excessive  wealth ;  and 
Moses,  viewed  merely  as  a  statesman,  probably 
never  stood  so  high  in  the  estimation  of  scholars 
as  he  does  to-day.  Yet  the  Church  passes  over 
the  Mosaic  economic  legislation  as  of  no  conse- 
quence, or  as  of  no  binding  force.  The  letter  of 
the  law  would  in  this  case  be  death,  but  I  believe 
the  spirit  would  mean  life.  There  is  much  in  the 
Mosaic  legislation  which  mere  "money-makers," 
whose  Christianity  is  confined  to  professions, 
would  not  like  to  hear,  but  there  is  reason  to 
think  that  careful  study  might  have  adapted  some 
of  its  provisions  to  modern  life  with  benefit  to  all 
who  wish  to  live  righteously. 

There  is  more  or  less  concern  on  the  part  of  the 
clergy  with  the  problems  of  the  day ;  and  as  they 
are  so  largel}^  ethical,  they  cannot  avoid  reference 
to  them  in  sermons  and  lectures.  Their  flocks 
look  to  them  for  leadership,  but  they  too  often 
appear  like  blind  leaders  of  the  blind ;  for  they 
manifestly  have  never  received  instruction  in 
sociology,  and  there  has  been  universal  failure  to 
give  it  that  prolonged,  concentrated  attention 
which  theology  has  received  for  hundreds  of  years. 
The  blame  rests  by  no  means  exclusively  on  the 
clergy  and  least  of  all  on  the  present  generation 


16      STATEMENT  OF  FUNDAMENTAL  PRINCIPLES. 

of  clergymen.  The  mistake  is  one  of  historical 
growth,  and  we  and  our  fathers,  laity  as  well  as 
clergy,  are, responsible. 

These  questions,  upon  which  I  barely  touch,  are 
difficult,  and  require  profound  thought  from  truly 
great  minds.  Is  this  discouraging?  It  undoubt- 
edly proves  that  the  course  of  action  for  Christians 
in  modern  practical  life  is  a  difficult  one  to  dis- 
cern. It  undoubtedly  proves  that  it  is  not  easy  to 
follow  the  command.  Love  thy  neighbor  as  thyself. 
I  do  not  suppose  that  the  Almighty  intended  it 
should  be  easy.  I  do  suppose  that  —  to  take  one 
example  —  He  intended  that  the  man  who  care- 
lessly scatters  his  alms  here  and  there  without 
reflection  should  be  as  likely  to  do  harm  as  good, 
and  that  such  is  the  case  the  history  of  charities 
amply  demonstrates. 

We  cannot  love  our  fellows  effectively  unless 
we  give  them  our  mind.  We  must  devote  our- 
selves long  and  carefully  to  the  study  of  the 
science  of  human  happiness,  social  science.  This 
second  branch  of  the  gospel  of  Christ,  so  long 
neglected,  ought  to  be  pursued  with  equal  earn- 
estness, with  equal  diligence,  by  Christians,  with 
theology.^ 

Suppose  when  we  went  to  church  we  heard 
Sunday  after  Sunday  nothing  about  the  nature  of 
God,  and  our  relations  to  Him,  save  a  ceaseless 
iteration  of  the  first  commandment,  "  Thou  shalt 
love  the  Lord  thy  God  with  all  thy  heart  and  with 


STATEMENT  OF  FUNDAMENTAL  PRINCIPLES.     17 

all  thy  soul  and  with  all  thy  mind."  That  con- 
tains all  of  theology;  yet  we  would  regard  it  as 
aljsurd  for  the  minister  not  to  develop  the  thought 
of  that  grand,  all-inclusive  precept.  Equally  ab- 
surd is  it  for  the  Church  not  to  develop  in  all  its 
ramifications  the  second  commandment. 

What  is  wanted  is  not  dilettanteism  with  respect 
to  those  duties  which  we  owe  our  fellows,  but 
hard  study,  pursued  with  devotion  for  years.  I 
should  say  that  half  of  the  time  of  a  theological 
student  should  be  devoted  to  social  science,  and 
theolopfical  seminaries  should  be  the  chief  intel- 
lectual  centres  for  sociology. 

It  is  true  that  we  get  at  the  second  command- 
ment through  the  first ;  and  we  must  first  love 
God,  in  order  to  serve  as  we  should  our  fellow- 
men. 

There  seems  to  be  little  danger,  however,  that 
the  theoretical  truth  respecting  our  duties  to  God 
will  be  overlooked.  The  real  danger  is  that  we 
will  come  to  think  that  we  can  serve  God  without 
devoting  our  lives  to  our  fellow-men,  without  be- 
coming in  the  fullest,  completest  sense  of  the 
word,  philanthropists. 

Did  it  ever  occur  to  you  that  a  man  who  claimed 
to  be  a  Christian,  and  was  not  at  the  same  time  a 
philanthropist,  was  a  hypocrite  and  a  liar?  Yet, 
if  Christ  speaks  true,  this  is  undoubted.  Select 
one  of  the  gospels,  and  read  therein  the  words  of 
Christ,  and  you  will  see  how  Christ  comes  back 


18     STATEMENT  OF  FUNDAMENTAL  PRINCIPLES. 

again  and  again  to  our  social  duties.  The  Sermon 
on  the  Mount  illustrates  this,  as  do  also  the  last 
three  verses  of  the  ninth  chapter  of  St.  Matthew's 
Gospel.  Christ  was  "moved  with  compassion," 
and  He  turned  the  thoughts  of  the  disciples  away 
from  themselves  to  the  plenteous  harvest,  and  bid 
them  pray  the  Lord  of  the  harvest  to  "send  forth 
laborers  into  the  harvest."  But  still  more  striking 
are  verses  fifteen  to  seventeen,  in  the  twenty-first 
chapter  of  the  Gospel  according  to  St.  John. 
Christ  asks  Peter  three  times  if  he  loves  Him. 
"  Simon,  son  of  Jonas,  loves t  thou  me  more  than 
these  ? "  Peter  asserts  his  love  each  time ;  and 
how  is  he  bidden  show  his  love  ?  Is  it  by  fasts  ? 
or  self-torture  for  sin?  or  withdrawal  from  the 
world?  or  prayer  and  meditation?  By  no  means  ; 
but  by  service  to  his  fellow-creatures.  "  Feed  my 
lambs  "  —  "  feed  my  lambs  "  —  "  feed  my  sheep." 
These  are  the  three  answers  of  Jesus. 


THE  SIMPLE   GOSPEL   OF  CHRIST.  19 


III. 
THE   SIMPLE   GOSPEL  OF   CHRIST. 

Now  what  liave  been  the  results  of  this  neglect 
by  the  Church  of  the  nature  of  our  duties  to  our 
fellow-men?  They  have  been  of  the  most  far- 
reaching  character,  and  explain  the  fact  that,  in 
eighteen  hundred  years,  the  Church  has  not  made 
greater  progress. 

The  cause  of  this  neglect  is  sin.  Largely,  if 
not  chiefly,  the  sin  of  concession  to  the  powers  of 
this  world,  so  that  they  might  hear  nothing  to 
terrify  or  alarm  them,  or  even  to  make  them  un- 
comfortable ;  and  the  result  has  been  sin,  sin,  sin, 
until  in  the  markets  of  the  world  you  cannot  dis- 
tinguish a  Christian  from  one  Avho  professes  to 
live  for  this  world  only.  Ho  wells  says  —  and  I 
believe  truly  —  that  it  is  a  sorrowful  comment 
upon  our  Christianity  tliat  Tolstoi's  frank  accept- 
ance of  the  message  of  Christ  should  make  him 
seem  to  the  world  as  eccentric  or  mad.  What  are 
you  going  to  do  about  it  ? 

I  notice  that,  according  to  Mr.  Howells,  a  radical 
clergyman  replies :  Yes,  those  are  doubtless  the 
teachings  of  Christ ;  but  the  political  economy  of 
Christ  was  ignorant  and  mistaken.     He  says  that 


20  THE  SIMPLE   GOSPEL   OF  CHRIST, 

Christ  was  a  good  soul,  but  an  inferior  intellect. 
You  see  we  have  here  the  old  question,  What  will 
you  do  with  Christ  ?  One  answer  is  given,  and  it 
reduces  Him  to  the  rank  of  idle  dreamers  of  im- 
possible Utopias ;  a  good  man,  but  one  of  weak 
mental  capacities.  Whether  or  not  Mr.  Howells 
has  correctly  interpreted  this  clergyman,  it  is,  at 
any  rate,  but  an  exact  description  of  a  common 
form  of  unbelief,  though  it  rarely  finds  so  frank 
and  outspoken  an  expression.  A  clergyman  of 
another  denomination  recently  used  these  words 
in  a  published  article  :  "  If  the  Bible  entirely  sus- 
tains '  Progress  and  Poverty,'  then  with  Mr.  Henry 
George  the  Bible  must  stand  or  fall.  For  my 
own  part,  if  I  could  be  convinced  that  the  Bible 
did  somewhere  or  other  really  affirm  the  peculiar 
doctrines  of  that  very  popular  agitator,  that  part 
of  the  Bible  I  should  most  unhesitatingly  reject." 
And  in  the  same  article,  after  stating  that  his  first 
great  master  in  political  economy  was  John  Stuart 
Mill,  for  whom  he  has  never  lost  his  reverence,  he 
proceeds  to  state  that  Mill  seems  to  him  "to  be 
superseded  neither  by  Moses  nor  by  Karl  Marx." 
I  do  not  quote  this  because  I  believe  that  Henry 
George  is  indorsed  by  the  Bible,  any  more  than  I 
believe  that  Tolstoi  is  free  from  grave  defects,  but 
to  show  the  position  into  which  a  considerable 
portion  of  the  Church  has  drifted. 

Let  us  look  at  this  matter  from  a  somewhat 
different  standpoint.     The   prayer  for  us  all  is: 


THE  SIMPLE  GOSPEL   OF  CHRIST.  21 

"  Thy  kingdom  come,  Thy  will  be  done  on  earth." 
Yet  the  Church  has  so  failed  to  instruct  us  in 
regard  to  the  will  of  God  in  earthly  matters,  that 
professed  Christians  seem  at  times  to  lose  all  dis- 
tinction between  right  and  wrong  in  affairs  of  this 
life,  and  occasionally  one  hears  it  said  that  Chris- 
tian  ethics  have  nothing  to  do  with  practical  busi- 
ness, v  Let  us  take  this  matter  of  gambling  in 
stocks  or  provisions.  I  mean  merely  speculative 
dealings  —  not  bona  fide  purchases.  Can  a  Chris- 
tian do  such  a  thing  ?  If  social  science  had  been 
studied  by  Christian  ministers  with  as  much  dili- 
gence as  the  one  theological  doctrine  of  baptism, 
there  could  be  no  doubt —  it  would  be  needless  to 
ask  the  question. 

What  is  the  essence  of  theft?  I  mean  from  a 
moral,  not  a  legal,  point  of  view.  Is  it  not  trying 
to  get  something  for  nothing  ?  Is  it  not  trying  to 
get  hold  of  your  neighbor's  property  by  some  kind 
of  hocus-pocus,  without  making  him  a  fair  return? 
Most  assuredly ;  and  that  is  precisely  what  those 
do  wdio  buy  stocks  on  margin,  deal  in  futures,  and 
the  like.  I  was  glad  to  see,  in  a  village  paper 
published  in  New  York  State,  so  clear  a  moral 
perception  of  the  nature  of  the  transactions  of  a 
misguided  and  fallen  young  man  who  lost  money 
in  wheat  speculations,  stole  money  from  the  bank 
of  which  he  was  president,  and  fled  to  Canada. 
Suppose  his  wheat  speculations  had  been  success- 
ful, would  that  have  altered  his  moral  character? 


22  THE  SIMPLE  GOSPEL   OF  CHRIST. 

Most  certainly  not.  He  was  all  the  time  engaged 
in  attempts  to  get  hold  of  the  property  of  others 
withont  a  return.  There  is  only  this  difference. 
In  the  one  case  he  would  have  l)een,  morally  speak- 
ing, a  thief;  now  he  is,  legally  speaking,  a  thief. 
This  paper  to  which  I  have  referred  then  ver}^ 
properh^  says :  "  We  may  look  for  the  cause  of 
this  fall  to  the  unholy  greed  for  money,  the  reck- 
less spirit  of  gambling  and  speculation,  so  common 
in  these  last  years." 

I  was  also  glad  to  see  —  and  it  is  a  cheerful  sign 
of  the  times  —  a  powerful  article  on  this  very 
topic  in  a  Presbyterian  paper,  published  in  Omaha, 
I  believe,  but  the  name  of  the  journal  escapes  me. 

I  do  not  mean  to  condemn  unreservedly  the 
stock  exchange.  A  considerable  part  of  its  busi- 
ness is  ]3erfectly  legitimate.  Nevertheless,  it  is  a 
great  gain  when  the  speculative  element  in  its 
transactions  can  be  dismissed.  Professor  Adolf 
Wagner,  of  Berlin,  counts  it  as  one  of  the  good 
features  Avhich  have  resulted  from  the  purchase  of 
Prussian  private  railways,  by  the  state,  that  their 
stocks  can  no  longer  be  used  as  formerly,  merely 
for  speculative,  that  is,  gambling  purposes.  T 
regard  this  as  a  strong  argument  for  the  nationali- 
zation of  railways.  The  idea  of  the  stock  ex- 
change is  sound,  but  it  is  inevitably  so  fruitful  of 
mischief  and  all  manner  of  iniquity  that  we  can 
regard  it  only  as  a  necessary  evil  and  must  rejoice 
when  the  field  of  its  operations  is  curtailed. 


THE  SIMPLE  GOSPEL  OF  CHRIST,  23 

Yes,  yes;  strange  conceptions  have  people  of 
the  gospel  of  Christ !  and  a  phrase  has  been  in- 
vented, "the  simple  gospel  of  Christ,"  which 
means  an  emasculated  gospel  of  Christ,  a  gospel 
of  Christ  with  one-half  omitted,  a  gospel  which, 
while  teaching  us  to  pray  Thy  will  be  done  on 
earth,  yet  would  keep  Christians  from  concerning 
themselves  with  things  of  this  world,  so  that  the 
will  of  God  may  be  done  —  things  like  temper- 
ance, righteous  dealing,  fair  elections,  the  uproot- 
ing of  crime  and  poverty,  the  elevation  of  the 
masses. , 

Two  "ye«'^rs  ago  last  winter,  in  Baltimore,  the 
street-car  employes  were  working  over  seventeen 
hours  a  day,  and  rebelled  against  this  monstrous 
cruelty.  A  mass  meeting  was  called  to  favor  the 
passage  of  a  bill  for  a  twelve-hour  day  —  a  bill 
finally  passed — and  several  clergymen  attended 
the  meeting  and  spoke  in  favor  of  the  measure. 
One  clergyman,  Mr.  S.,  took  the  ground  that  it 
was  a  question  of  the  preservation  of  that  Chris- 
tian institution,  the  family ;  for  what  kind  of  a 
family  life  can  you  have  where  the  father  is  away 
seventeen  hours  a  day,  seven  days  in  the  week, 
and  scarcely  knows  his  children  by  sight  ?  AVell, 
shortly  after  the  event,  a  Presbyterian  minister, 
Mr.  G.,  was  accosted  by  one  of  his  parishioners 
with  the  remark,  "I  wish  your  friend,  Mr.  S., 
would  confine  himself  to  preaching  the  simple 
gospel  of  Christ."     "  The  simple  gospel  of  Christ," 


24  THE  SIMPLE  GOSPEL   OF  CHRIST. 

replied  Mr.  G.,  ''the  simple  gospel  of  Christ \ 
AVhat  is  this  I  hear,  my  friend?  So  you  own  some 
street-railway  stock,  do  you?"  The  parishioner 
looked  very  uncomfortable,  and  finally  confessed 
that,  though  he  didn't,  his  wife  did. 

Two  years  ago  the  present  autumn  we  heard  of 
a  somewhat  similar  instance,  in  what  is  called 
Mr.  Moody's  church  in  Chicago.  Rev.  Mr.  Goss 
preached  a  sermon  on  the  trials  and  temptations 
of  working-girls,  and  remedies  for  them,  to  which 
some  members  of  his  flock  objected  — 5iot  because 
they  took  exception  to  any  specific  utterance,  but 
because  they  wanted  simple  gospel  sermons.  Sim- 
ple gospel  sermons,  indeed  I  More  likely,  if  we  may 
judge  from  other  instances,  because  they  wanted 
to  serve  Mammon  six  days  a  week,  and  to  atone 
for  it  by  formal  lip  service  rendered  to  God  on  the 
seventh !  If  the  preacher  had  hammered  away  at 
the  sins  of  the  ancient  Egyptians,  four  thousand 
years  ago,  or  the  immoralities  of  Paris,  four  thou- 
sand miles  away,  we  would  hardly  have  heard 
objections  because  the  sermon  was  not  a  simple 
gospel  sermon. 

Once  more :  some  earnest  men  have  formed  the 
American  Economic  Association,  to  investigate 
problems  of  social  science,  in  order  thereby  to 
contribute  to  human  progress.  Its  aim  is  to  advo- 
cate no  opinions,  but  simply  to  strive  to  find  out 
the  underlying  principles  of  industrial  society, 
and  to   diffuse   information  among  the  working 


THE  SIMPLE  GOSPEL  OF  CHRIST.  25 

classes  and  all  classes.  Briefly  stated,  its  purpose 
is  to  study  seriously  the  second  of  the  two  great 
commandments  on  which  hang  all  the  law  and 
the  prophets,  in  all  its  ramifications,  and  thus  to 
bring  science  to  the  aid  of  Christianity. 

Now  you  would  imagine  this  something  to 
appeal  to  every  Christian,  would  you  not?  Yet 
it  does  not.  As  secretary,  it  has  been  my  duty  to 
solicit  members,  and  raise  the  few  hundred  dollars 
needed  every  year  for  printing  its  publications 
and  other  purposes,  and  I  can  assure  the  reader 
it  seems  impossible  to  induce  one  in  ten  Chris- 
tians, among  those  who  can  well  afford  it,  to  con- 
tribute three  dollars  a  year  or  twenty-five  -dollars 
for  a  life  membership. 

It  is  difficult  for  them  to  grasp  the  idea  that 
this  society  is  a  real  legitimate  Christian  institu- 
tion. ■  Prizes  encourage  research.  The  experience 
of  our  best  universities  with  fellowships,  shows 
the  advantages  of  prizes,  suitable  in  amount  and 
awarded  under  satisfactory  conditions.  Yet  any 
one  who  will  try  —  as  several  have  done  —  to 
raise  a  few  hundred  dollars  for  prizes  for  the  best 
monographs  on  subjects  like  Child  Labor,  Women 
Wage-Earners,  The  Housing  of  the  Poor  in  Cities, 
Taxation  in  American  Cities,  will  be  surprised  at 
the  general  apathy  and  indifference  of  people 
asked  to  contribute,  and  to  find  how  few  they  are, 
comparatively,  who  seem  to  care  to  do  anything 
more  for  their  suffering  fellow-creatures  than  to 
administer  some  kind  of  soothing-syrup. 


26  THE  SIMPLE  GOSPEL  OF  CHRIST. 

Now  it  must  not  be  supposed  that  I  am  pessi- 
mistic. Far  from  it.  I  see  many  evidences  of 
better  things.  To  begin  with  this  very  associa- 
tion of  which  I  have  spoken :  we  do  get  sufficient 
support  to  live,  and  no  professional  class  is  so 
largely  represented  in  our  membership  as  clergy- 
men. 

The  American  Economic  Association  is  men- 
tioned, not  because  it  is  more  important  than 
other  societies,  but  because  its  history  has  shown 
me  the  feeling  of  too  many  Christians  with  respect 
to  simple  philanthropy,  unconnected  with  any 
sectarian  glory,  and  because  it  serves  as  illustra- 
tion. Illustrations  abound  on  every  street-corner 
in  every  city.  As  I  was  waiting  one  Sunday  in  a 
hotel  parlor  in  Toronto,  Canada,  I  heard  two  ladies 
discussing  the  fact  that  street  cars  in  that  city  did 
not  run  on  Sunday.  The  decision  finally  reached 
was  that  the  only  good  feature  about  the  arrange- 
ment was  that  it  gave  the  horses  a  chance  to  rest ! 
And  are  not  societies  for  prevention  of  cruelty  to 
animals  stronger  than  those  for  prevention  of 
cruelty  to  children  ? 

Most  remarkable  is  the  illustration  given  of  the 
shortcoming  of  the  Church  by  the  hymns  of  the 
Church,  It  is  said  you  may  know  a  nation  by  its 
songs.  We  may  know  the  life  of  the  Church  by 
its  hymns.  If  the  Church  in  her  history  has  been 
full  of  love  for  man,  it  must  be  seen  in  her  hymns. 
Hearts  welling  up,  filled  to  overflowing  Avith  love 


THE  SIMPLE   GOSPEL   OF  CHRIST.  27 

to  our  fellows,  must  seek  expression  in  song.  Let 
the  reader  take  any  hymn-book  he  pleases  and  read 
hymn  after  hymn,  and  seek  for  the  hymns  expres- 
sive of  burning,  all-consuming  altruism.  He  will 
not  find  them,  though  he  will  find  any  number 
which  turn  the  heart  in  on  itself  and  tend  to  nour- 
ish a  selfish,  individualistic  piety.  I  and  me  —  I 
and  me  —  these  are  the  frequently  recurring  pro- 
nouns. 

Theological  seminaries  —  would  that  they  might 
be  called  gospel  seminaries  —  are  beginning  to  turn 
at  least  some  serious  attention  to  social  science, 
which,  if  it  be  little,  is  nevertheless  a  beginning. 
The  Andover,  Yale,  and  Hartford  seminaries  have 
courses  of  lectures  on  social  science,  and  I  see  that 
Bishop  Potter  of  the  Episcopal  Church  includes 
provision  for  instruction  in  social  science  in  his 
plan  for  a  great  cathedral  in  New  York. 

I  would  gladly  d^vell  on  some  conclusions  which 
flow  naturally  from  what  has  been  said,  but  the 
shortness  of  space  forbids  it,  and  I  can  only  call 
attention  to  a  few  things  which  Christianity  re- 
quires. 

First,  let  us  look  at  the  internal  arrangements 
of  the  Church.  It  goes  without  saying  that  these 
should  be  thoroughly  Christian ;  but  what  does 
that  mean?  To  begin  with,  certainly  an  absence 
of  all  that  fosters  the  caste  spirit  —  for  that  sepa- 
rates man  from  his  brother;  and  a  presence  of 
everything  which  tends  to  draw  man  to  man,  and 


28       THE  SIMPLE   GOSPEL   OF  CHRIST. 

thus  to  promote  a  realizing  sense  of  the  brother- 
hood of  man. 

We  are  taught  that  the  strong  should  bear  the 
burdens  of  the  weak,  from  which  we  may  conclude 
that  the  Church  should  be  tender  and  considerate 
in  all  her  dealings  with  the  unfortunate,  with  all 
those  that  labor  and  are  heavily  laden.  Apply 
this  to  dress.  The  attire  of  Christians  should  be 
plain  and  simple,  such  as  will  not  divert  attention 
from  the  Word  of  God. 

An  entire  absence  of  everything  in  dress  which 
cultivates  worldliness  and  awakens  a  desire  for 
perishable  riches  must  be  enjoined.  Absence  of 
such  dress  as  will  awaken  envious  desires  in  weak 
natures  is  equally  a  matter  of  course.  And  this 
means  not  merely  plain  dressing ;  for  the  simple 
dressing  so  often  admired  in  fashionable  churches 
is  frequently  more  exjDensive,  far  more  expensive, 
than  the  gaudiest  dress  in  poorer  churches.  Plain 
and  inexpensive  dress  is  what  is  required.  Rich 
Christians  are  especially  called  upon  to  take  the 
lead  in  all  this.  Let  the  strong  bear  the  burdens 
of  the  weak. 

Apply  Christian  principles  to  the  matter  of 
pews.  We  all  know  what  James  says  about  those 
who  give  the  back  seats  to  the  poor,  and  the  choice 
seats  to  those  of  goodly  apparel  and  gold  rings. 
Yet  by  our  system  of  rented  pews  —  for  we  have 
gone  so  far  as  to  introduce  notions  of  private 
property  in  the  house  of  God  —  we  do  not  simply 


THE  SIMPLE  GOSPEL   OF  CHRIST.  29 

occasionally  violate  the  command  given  by  James, 
but  we  bring  it  about  that  the  rich  habitually  have 
the  best  seats. 

Now,  as  I  take  it,  the  Christian  principle  is  this : 
Seat  first  the  guests  of  the  church.  The  Christian 
duty  of  hospitality  enjoins  upon  us  to  reserve  the 
best  for  the  stranger.  Then  the  poorer  people 
should  follow,  and  the  rich  and  powerful,  the 
strong,  should  take  what  is  left. 

The  ordinary  arguments  in  opposition  to  free 
churches  are  "of  the  earth,  earthy."  They  are 
said  not  to  be  "  practical."  "  It  won't  work,"  we 
are  told.  What  has  a  Christian  to  do  except  to 
believe  that  the  right  is  practical,  and  the  only 
practical  thing  in  the  universe?  Christ's  life  it- 
self was  not,  as  the  world  goes,  very  practical. 
One  might  have  told  Him,  "  This  will  not  work. 
You  are  not  practical."  And  indeed  He  was  re- 
jected and  put  to  death,  and  His  life  appeared  to 
be  a  worse  failure  than  a  church  sold  at  public 
auction  by  the  sheriff. 

Friendly  intercourse  between  church  members 
is  likewise  an  obvious  duty ;  but  I  liave  never  yet 
heard  any  attendant  on  a  fashionable  church  ex- 
claim, "  HoAv  these  Christians  love  one  another !  " 

The  injunction  of  Christ  in  regard  to  feasts,  I 
think,  ought  to  be  taken  literally.  A  Christian 
will  seek  out  the  neglected,  the  lonesome,  the 
needy  brothers  and  sisters,  and  invite  those  who 
can  never  reciprocate  with  like  social  courtesies. 


30  THE  CHRISTIAN  IN  THE   WORLD, 


IV. 


THE  CHRISTIAN  IN  THE  WORLD,  BUT  NOT  OF 

THE  WORLD. 

Besides  the  exhibition  within  the  Church  of  the 
spirit  of  Christian  brotherhood,  the  life  of  Chris- 
tians outside  of  the  Church,  in  their  dealings  with 
the  world,  must  also  conform  to  Christian  princi- 
ples. Christ  calls  upon  us  to  choose  between  Him 
and  the  world,  and  He  wants  no  half-hearted  fol- 
lowers. Remember  the  message  unto  the  Laodi- 
ceans  :  "  I  know  thy  Avorks,  that  thou  art  neither 
cold  nor  hot :  I  would  thou  wert  cold  or  hot.  So 
then  because  thou  art  lukewarm,  and  neither  cold 
nor  hot,  I  will  spew  thee  out  of  my  mouth. 
Because  thou  sayest,  I  am  rich,  and  increased  with 
goods,  and  have  need  of  nothing ;  and  knowest 
not  that  thou  art  wretched,  and  miserable,  and 
poor,  and  blind,  and  naked." 

Every  opportunity  to  bring  to  pass  righteous- 
ness in  this  world  is  one  that  a  Christian  cannot 
neglect.  There  are  the  working  classes  needing 
intellectual  and  moral  enlightenment  —  and  rich 
people,  too,  equally  needing  enlightenment  —  there 
are  children,  little  children  in  factories,  ruining 
body,  mind  and  soul  by  excessive  toil  and  danger- 


BUT  NOT  OF  THE   WORLD.  31 

ous  companionship  at  a  tender  age,  who  ought  to 
be  rescued ;  there  are  women  engaged  in  improper 
toil  away  from  home  ;  there  is  intemperance,  the 
curse  of  liquor,  to  be  fought ;  there  are  tenement- 
house  districts  to  be  redeemed  —  work,  work  on 
every  hand  for  Christian  men  and  women,  but 
where  are  the  workers? 

Some  say  we  cannot  maintain  ourselves  in  the 
business  world  if  we  attempt  to  carry  into  our 
business  Christian  principles.  Very  well,  then, 
change  the  world  until  Christians  can  live  in  it ; 
and  in  the  meanwhile  let  me  remind  the  reader, 
with  Rev.  Mark  Guy  Pearse,  that  there  was  a  time 
when  men  and  women  could  not  be  Christians  and 
keep  their  heads  on  their  shoulders,  and  that  then 
they  died  cheerfully  as  Christians. 

It  is  one  of  the  fundamental  principles  of  Chris- 
tianity that  temporal  goods  are  committed  to  us 
in  trust,  and  that  we  shall  be  held  accountable  for 
our  trusteeship.  But  temporal  goods  mean  more 
than  money.  They  include  time  and  opportuni- 
ties, and  the  idle  man  is  truly  a  robber  —  a  robber 
of  God's  bounty.  If  we  deliberately  and  persis- 
tently fail  even  to  try  honestly  to  administer  our 
property,  —  be  it  much  or  little,  —  also  our  time, 
talents  and  opportunities,  according  to  the  prin- 
ciples of  altruism  —  by  which  I  mean  simply  all- 
embracing  Christian  love  —  we  cannot  fairly  claim 
to  be  Christians,  and,  if  the  Bible  speaks  true, 
pains  await  us  for  our  disobedience.     It  is  idle  to 


32  THE  CHRISTIAN  IN  THE   WORLD, 

talk  about  a  belief  which  does  not  manifest  itself 
in  works.  A  good  tree  must  bring  forth  good 
fruit.  It  is  the  law  of  nature.  So  when  a  heart 
is  welling  over  with  love  to  all  of  God's  children, 
loving  action  is  bound  to  follow.  It  comes  of 
itself,  just  as  the  trees  put  forth  their  leaves  in 
spring-time. 

How,  then,  do  professing  Christians  employ 
their  substance  ?  When  one  visits  the  leading 
churches  of  New  York  and  Boston,  when  one 
forms  acquaintanceship  with  their  members,  with 
the  very  best  will,  it  is  simply  impossible  to  believe 
that  they  are  even  trying  to  place  the  needs  of 
others  on  a  par  with  their  own  needs.  Self  comes 
first,  and  there  is  little  apparent  effort  to  obey,  in 
their  expenditures  of  money,  the  precept  that  love 
for  others  should  hold  equal  place  with  love  for 
self.  The  more  seriously  one  reflects  upon  this, 
the  longer  one  turns  it  over  in  one's  mind,  the 
more  shocking  appears  the  divergence  between 
profession  and  practice.  The  average  Christian  is 
"  of  the  world,"  and  is  governed  by  its  motives  in 
his  expenditures.  To  get  on  in  life,  to  enjoy  the 
pleasures  of  wealth,  to  be  spoken  well  of  by  those 
high  in  the  ranks  of  fashion  —  all  this  is  the 
dominating  motive.  Consider  a  case  like  this :  a 
man  spends  $1500  on  an  evening's  entertainment 
to  gratify  vanity.  What  could  have  been  done 
Avith  tfl500?  Here  is  one  thing:  it  could  have 
been  used  to  endow  a  permanent  scholarship  in 


BUT  NOT  OF  THE   WORLD.  32» 

the  Hampton  Normal  and  Agricultural  Institute 
in  Virginia.  Let  the  reader  reflect  upon  that.  It 
means  that  for  all  time  our  colored  pupil  shall 
receive  education  at  this  most  excellent  school 
where  with  the  training  of  the  head  goes  the  train- 
inof  of  the  hand  —  one  of  the  most  essential  thino-s 
in  the  development  of  the  colored  race.  These 
Hampton  pupils  go  forth  to  serve  as  teachers  and 
preachers,  and  form  the  best  leaders  of  their  peo- 
ple. The  colored  youth  educated  are  benefited, 
and  those  whom  they  influence  are  benefited. 
This  is  not  only  Christian,  it  is  patriotic,  for  our 
American  institutions  depend  upon  the  elevation 
of  the  ignorant  masses,  and  how  urgent  are  the 
appeals  for  means  with  which  to  extend  this  work ! 
Read  these  words  from  the  circular  of  that  ad- 
mirable man.  Gen.  S.  C.  Armstrong  :  — 

"  In  the  country  districts,  which  contain  the 
majority  and  the  best  material  of  the  colored  popu- 
lation, the  teacher  is  usually  the  only  fit  and 
available  leader.  He,  and  lie  only,  can  start  Sun- 
day-schools and  temperance  societies,  can  initiate 
sound  Christian  work,  and  overcome  the  hostile 
influence  of  the  '  old-time  religion  '  and  its  votaries. 
In  the  earlier  stages  of  a  people's  progress,  the 
teacher's  sphere  is  in  the  field,  shop,  church,  and 
home,  as  much  as  in  the  schoolhouse.-i  In  the 
past  eighteen  years  our  army  of  graduates  has 
done  this  many-sided  work  among  a  benighted  peo- 
ple thirsting  for  knowledge.     They  have  secured 


B4       THE  CHRISTIAN  IN  THE   WORLD, 

the  good-will  of  all  true  men,  and  peace  and 
progress  have  followed  them. 

"  Is  there  any  sounder  policy,  any  more  compre- 
hensive philanthropy,  than  that  which  shall  firmly 
establish  such  schools  as  Hampton,  and  enable 
them  to  pour  into  this  mass  of  ignorance  an  an- 
nual stream  of  self-reliant  young  men  and  women 
whose  training  has  included  the  whole  range  of 
jDractical  living  ?  The  South  calls  for  over  twice 
as  many  teachers  as  can  be  supplied  for  its  15,000 
negro  schools." 

It  is  within  bounds  to  say  that  within  a  compar- 
atively near  future  1000  people  will  be  rendered 
happier  and  better  b}-  a  gift  of  $1500  to  the  Hamp- 
ton Institute.  Now  will  a  man  who  spends  $1500 
for  an  evening's  pleasure,  or  for  any  luxury  what- 
soever —  even  should  the  enjoyment  of  it  extend 
through  years  —  tell  me  that  he  is  sincerel}^  en- 
deavoring to  act  with  respect  to  these  poor  col- 
ored people,  in  accordance  with  God's  command 
that  he  should  love  his  neio'hbor  as  himself? 

It  is  not  my  purpose  to  make  a  plea  for  Hamp- 
ton. This  is  merely  an  illustration.  I  have  known 
11500  to  send  100  boys  from  the  slums  of  New 
York  to  homes  in  tlie  West,  where  the  majority  — 
not  all,  but  a  large  majority  —  will  become  honest, 
industrious,  and  useful  citizens,  lieflect  on  the  in- 
calculable amount  of  good  that  such  an  expendi- 
ture produces.  Yet  a  professedly  Christian  woman 
will  sometimes  spend  $1500  on  dress  in  a  year! 


BUT  NOT  OF  THE   WORLD.  35 

There  is  a  plea  for  extravagance  Avitli  whicli  it  is 
hard  to  have  patience,  so  obviously  is  it  contra- 
dicted by  the  application  of  a  little  common  sense. 
It  is  said  it  gives  employment  to  labor  —  as  if  every 
expenditure  of  money  did  not  do  that !  It  would 
be  hard  to  name  an  expenditure  of  #1500,  Avhich 
would  give  such  a  vast  amount  of  employment  to 
labor  as  the  endowment  of  a  Hampton  scholarship, 
or  the  removal  of  100  boys  from  the  slums  of  New 
York.  The  employment  which  a  feast  or  a  few 
fashionable  dresses  give  is  not  to  be  mentioned  in 
comparison.  You,  my  reader,  are  bound  to  employ 
labor  Avhen  you  spend  money,  but  God  gives  you 
a  choice.  You  may  employ  the  labor  to  work  for 
yourself,  or  you  may  give  labor  such  a  direction 
that  others  will  receive  benefit  therefrom,  and  you 
are  answerable  for  that  choice.  If  you  spend  $200 
on  a  dress,  jon  do  it  because  you  prefer  your  hap- 
piness to  others.  That  same  money  spent  for 
cheaper  dresses  for  old  ladies  in  a  home  would 
give  quite  as  much  employment.^ 

Now  the  number  of  ways  in  which  money  can 
be  so  spent  as  to  benefit  others,  not  to  pauperize 
others  like  alms-giving,  but  to  lift  up  men  and 
women  into  a  higher  life,  is  simply  infinite.  If  one 
has  the  wealth  of  Croesus,  every  cent  of  it  can  be 
spent  advantageously  for  the  good  of  men.  Ten- 
ement house  reform  in   the   single   city  of   New 

1  This  thought  is  more  amply  developed  in  my  Political 
Economy,  Chautauqua  Press,  1889, 


36 


THE  CHRISTIAN  IN   THE   WORLD, 


York  could  well  consume  .eighteen  millions  of 
dollars.  Take  the  grand  work  going  forward  at 
Chautauqua,  which  only  needs  comparatively  little 
money  to  place  it  upon  a  firm  foundation,  but 
which  could  use  profitably  millions.  The  Chau- 
tauqua work  in  its  various  ramifications  reaches 
three  or  four  hundred  thousand  people  a  year,  and 
all  over  the  length  and  breadth  of  the  land  are 
scattered  isolated  households,  hamlets,  villages, 
even  cities,  whose  life  is  richer  and  fuller  by  reason 
of  Chautauqua.  Baltimore  is  to-day  a  happier  and 
better  city  because  Mr.  Enoch  Pratt  gave  over  a 
million  dollars  to  found  a  magnificent  free  library 
with  branches  all  over  the  city.  But  in  every 
State  there  are  villages  and  even  large  cities  with- 
out suitable  liljraries.  Playgrounds  for  children 
are  a  need  in  every  city.  The  love  of  the  beauti- 
ful ought  to  be  cultivated  by  better  public  art 
galleries  than  exist  in  this  country,  and  by  more 
of  them.  The  money  which  can  be  spent  in  im- 
proving elementary  instruction,  by  adding  to  it 
physical  culture,  sewing,  cooking,  and  manual  train- 
ing, is  simply  unlimited,  while  even  a  little  can  do 
much  for  one  primary  school.  Limits  of  space  for- 
bid any  extended  mention  of  mission  work  at  home 
and  abroad ;  but  it  is  safe  to  say  that  if  Christians 
were  consistent  in  their  use  of  wealth,  the  revenues 
of  home  and  foreign  missionary  societies  would  be 
quadrupled  immediately. 

A  Christian  may  sa}^,  if  I  love  my  neighbor  as 


BUT  NOT  OF   THE    WORLD.  37 

myself,  my  necessities  are  as  important  as  his. 
True,  but  my  comforts  are  not  as  important  as  his 
necessities,  nor  are  my  hixuries  and  superfluities 
as  important  as  my  neighbor's  comforts.  Luxury 
can  never  be  indulged  in  by  a  Christian  so  long  as 
he  can  minister  to  the  real  well-being  of  others, 
and  supply  them  with  material  goods  helpful  for 
their  development ;  and  this  forever  renders  luxury 
an  impossibility  for  a  Christian. 

Luxury  is  materialistic  and  selfish ;  it  retards 
the  mental  and  spiritual  development  of  a  people, 
and  tends  to  impoverish  a  nation.  Luxury  breeds 
luxury,  as  sin  begets  sin.  One  tries  to  outvie 
another.  Men  spend  more  than  they  can  afford. 
Speculation  is  fostered  as  a  means  of  money- 
getting,  and  fraud  and  embezzlement  are  the  legiti- 
mate outcome.  Wasted  fortunes,  blighted  careers, 
broken  hearts,  boundless  opportunities  forever  lost, 
—  these  are  the  end  of  which  the  beginning  is 
self-indulgence. 

^It  is  impossible  for  a  Christian  carefully  to 
examine  the  nature  of  industrial  society,  or  even 
to  look  a  very  little  way  into  social  science,  with- 
out drawing  a  very  close  line  around  personal  ex- 
penditures which  are  not  sinful.  This  looks  very 
much  like  cross-bearing,  and  it  seems  to  me  that 
we  modern  Christians  have  well-nigh  forgotten  the 
existence  of  a  cross.  Christ  meant  that  we  should 
lead  a  life  of  renunciation.  He  said  we  must  take 
up  our  cross.     What  He  did  say  was  this :  "  My 


38  THE  CHRISTIAN  IN  THE   WORLD. 

yoke  is  easy,  and  My  burden  is  light."  Why? 
Because  love  I'enders  sacrifice  easy ;  and  if  we  love 
our  neighbor  as  Christ  loved  us,  we  will  rejoice 
that  it  is  permitted  us  to  give  our  goods,  our  lives, 
and  all  that  we  have,  for  others,  and  we  will 
account  the  renunciation  of  pleasures  in  which 
this  Avorld  delights  as  but  an  easy  yoke  and  a  light 
burden. 


ALIENATION  OF    WAGE -WORKERS,  39 


V. 


THE   ALIENATION   OF   WAGE-WORKERS   FROM 

THE    CHURCH. 

There  are  those  who  deny  that  wage-workers 
are  alienated  from  the  Church,  and  I  have  care- 
fully considered  their  arguments ;  but  after  years 
of  observation  and  reflection  I  have  been  forced  to 
the  conclusion  that  there  is  a  clear  alienation  of 
thinking  wage-workers  from  the  Church  which,  on 
the  whole,  is  growing.  I  do  not  say  this  with  any 
other  feeling  than  one  of  profound  regret ;  but  as 
it  appears  to  me  a  fact  which  can  be  denied  only 
by  those  who  are  ignorant  of  the  actual  situation, 
I  hold  it  to  be  well  that  it  should  be  known. 

I  could  give  evidence  which  w^ould  fill  pages  of 
this  book ;  but  as  there  are  other  things  to  be  said, 
I  can  only  leave  my  readers  to  look  carefully  into 
the  matter,  and  by  a  perusal  of  the  labor  press,  and 
by  conversation  with  representative  wage-earners, 
to  form  an  opinion  for  themselves.  I  think,  how- 
ever, I  can  safely  say  that  I  have  had  unusually 
favorable  opportunities  for  getting  at  the  facts,  as 
I  have  followed  the  labor  movement  with  interest, 
and  have  enjoyed  the  confidence  of  representative 
workingmen  to  a  great  extent. 


40  ALIEN  ATIOX  OF   WAGE -WORKERS 

This  alienation  sometimes  amounts  to  positive 
hostilit}^,  as  I  think  is  quite  generally  the  case  in 
New  York  and  Chicago.  In  other  places,  as  in 
Baltimore,  there  is  little  aggressive  opposition,  but 
simply  widespread  indifference.  I  will  quote  a 
few  sentences  from  a  labor  paper,  published  in 
Chicago,  b}^  men  who  are  inclined  to  be  compara- 
tively conservative,  and  who  resist  all  proposals  of 
violence  and  anarch}^  as  stoutly  as  any  so-called 
"  capitalistic  "  newspaper.  These  words,  I  think, 
represent  fairly  the  honest  opinion  of  a  large  class 
of  our  best  wasfe-workers  :  — 

On  Thursday  evening  the  Rev.  C.  F.  Goss  addressed  a 
meeting  called  under  the  auspices  of  the  Brotherhood  of 
Carpenters.  ...  In  order  to  get  an  expression  of  opinion 
from  his  audience,  he  asked  those  who  had  ceased  to  sympa- 
thize with  the  churches  to  hold  up  their  hand.  It  is  need- 
less to  say  the  number  of  hands  that  were  uplifted  caused  a 
pang  of  regret  to  the  speaker. 

A  question  that  we  would  like  to  propound  to  the  minis- 
ters of  Chicago  is :  Have  the  working  classes  fallen  away 
from  the  churches,  or  have  the  churches  fallen  away  from 
the  working  classes  ?  We  know  hundreds  and  thousands  of 
workingmen  who  have  the  utmost  respect,  admiration,  and 
even  love  for  the  pure  and  simple  teachings  of  the  gospel, 
and  the  beneficent  and  exalted  character  of  Jesus  Christ, 
and  yet  they  scarcely  ever  put  their  feet  inside  the  Church 
that  "is  called"  His.  Xot  because  thev  love  the  Church 
less,  but  because  they  love  their  self-respect  more.  They 
realize  that  there  is  no  place  in  the  average  Chicago  church 
for  the  poor  man  unless  it  is  in  the  position  of  janitor,  cer- 
tainly not  in  the  cusliioned  pews  surrounded  by  individuals 
who  not  only  regard  poverty  as  a  disgrace,  but  by  their 


FROM  THE  CHURCH.  41 

vulgar  display  endeavor  to  perpetually  remind  the  poor  man 
of  his  poverty.  .  .  .  "While  there  are  noble  and  notable  ex- 
ceptions, it  must  be  confessed  that  but  few  of  the  average 
Chicago  preachers  go  out  of  their  way  to  "preach  the  gospel 
to  the  poor"  —  of  course  "good"  people  who  are  "rich" 
establish  mission  schools  for  "bad"  people  who  are  "jwor," 
and  they  occasionally  succeed  in  bringing  within  the  fold  a 
few  women  and  children  \\lio  are  not  sufficientlv  intelligent 
to  realize  that  a  mission  school  is  a  sort  of  a  religious  soup- 
house,  where  the  gospel  is  distributed  as  charity. 

One  reason  why  wasfe-workers  do  not  love  the 
Church  is  not  peculiar.  The  wickedness  of  men's 
hearts  leads  them  to  resist  the  gospel.  Working- 
men  are  like  others  in  this  respect,  althougli  cer- 
tain temptations,  as  pride,  and  arrogance,  and  ab- 
sorption by  concerns  of  this  world,  are  not  so 
powerful  in  their  case.  We  must  remember  that 
Christ  said  it  was  hard  for  a  rich  man  to  enter  tlie 
kingdom  of  heaven,  and  never  alluded  to  any  spe- 
cial difficulties  in  the  way  of  the  poor  as  a  class. 
We  are  also  told  that  time  was  when  the  common 
people  heard  Christ  gladly.  These,  however,  are 
general  considerations.  What  i^  now  desired  is 
to  know  the  peculiar  cause  which  alienates  wage- 
Avorkers  as  a  class  of  industrial  society  from  the 
Churcli,  and  this  may  be  stated  in  a  single  sen- 
tence. 

The  leaders  of  the  Church,  the  representative 
men  and  women  in  the  Church,  profess  to  love 
the  working  classes,  but  as  a  matter  of  fact,  they 
do   not  love  them,  and  this  wide  divergence  be- 


42  ALIEN ATIOX  OF   WAG^-WORKEUS 

tween  profession  and  practice  is  keenly  felt.  I 
here  state  a  grave  cliarge,  but  who  among  my 
readers  will  denj^  it?  Before  any  one  does,  let 
him  examine  his  own  conscience. 

How  do  I  know  that  church-goers  do  not  love 
the  day  laborer?  Yic>\\  do  I  know  that  my  wife 
loves  me  ?  There  is  a  conduct  suitable  to  love  ;  a 
conduct  not  prescribed  by  law,  but  which  is  the 
natural,  spontaneous  outcome  of  love.  Now  the 
consequences  which  would  inevitably  follow  did 
the  representative  men  and  women  of  the  Church 
love  the  bread-winners  of  the  United  States  are 
sadly  missing.     I  will  give  a  few  specifications. 

First,  these  church  leaders  are  so  far  away  from 
the  toiling  masses  that  they  fail  to  understand 
their  desires,  and  tlie  motives  of  their  action.  I 
meet  few  clergymen  who,  even  when  they  want 
to  be  friendly,  can  give  an  intelligent  statement 
of  the  side  of  labor  in  any  of  its  many  controver- 
sies with  capital.  They  rarely  converse  with  lead- 
ers of  the  workingmen,  and  perhaps  more  rarely 
read  any  labor  paper.  If  the}^  loved  the  masses, 
they  would  instinctivel}^  draw  near  enough  to 
know  their  aims  and  motives.  Christ  moved 
among  the  masses  and  understood  them,  and  to- 
day the  poorest  laborer  and  the  most  obstinate 
trades  unionists,  yes,  even  the  despised  walking 
delegate,  will  feel  a  strange  attraction  for  that 
wonderful  Being  who  spoke  words  which  go 
straight  to  the  heart.     Did  not  an  assembly  of 


FROM  rilK  CUVliCIl.  43 

workingmen  in  these  United  States  not  long  ago 
greet  the  name  of  Christ  with  applause,  and  the 
mention  of  the  Church  with  hisses  ? 

Second,  the  failure  to  rebuke  wickedness  in 
high  places  is  noticed.  When  you  go  into  a 
church  on  Fifth  Avenue  in  New  York,  rarely, 
if  ever,  do  you  hear  the  corrupt  methods  by  which 
the  masses  have  been  robbed,  and  prominent  peo- 
ple made  millionnaires,  described  and  denounced 
with  righteous  indignation.  When  not  a  work- 
ingman  is  present,  the  wicked  labor  agitators  are 
lashed  with  fury.  Why  this?  Is  there  any  dan- 
ger that  a  wealthy  congregation  in  one  of  our  cit- 
ies will  be  carried  away  by  the  pleadings  of  the 
agitator?  None  at  all.  Those  who  sit  in  the 
pews  have  a  sufficient  appreciation  of  the  wicked- 
ness of  Knights  of  Labor  and  socialists.  If  the 
aim  were  to  draw  men  together,  those  who  minis- 
ter to  congregations  made  up  of  employers  would 
so  put  the  case  of  their  employes  that  it  could  be 
understood,  and  would  say  everything  favorable 
which  could  be  said  in  their  behalf.  ^ 

More  ought  to  be  said  about  the  duties  of  prop- 
erty, for  we  Americans  have  a  sufficiently  keen 
appreciation  of  the  rights  of  property.     Could  the 

1  I  readily  admit  that  the  clergy  are  better  than  the  laity, 
take  them  as  a  whole.  The  minister  of  a  fashionable  church 
who  tries  to  do  his  duty  has  indeed  a  hard  time,  and  recent 
experiences  of  conscientious  and  fearless  ministers  are  truly 
pathetic. 


44  ALIEyATWN  OF    WAGE-WORKERS 

idea  be  conveyed  to  the  supporters  of  our  cliurclies 
that  property  exists  for  the  sake  of  man,  and  not 
man  for  the  sake  of  property,  incalculable  good 
would  follow. 

Third,  the  negative  attitude  of  the  Church  with 
respect  to  every  proposed  reform  discourages,  dis- 
gusts, and  even  angers,  workingmen.  The  relig- 
ious press  is  concerned  with  the  "  errors  of  social- 
ism," "the  errors  of  Henry  George,"  and,  in 
short,  the  errors  of  an}^  one  who  proposes  anything 
positive.  ''  The  errors  of  socialism  I  "  Why  talk 
about  them  ?  Are  they  a  living  issue  ?  Is  there  the 
slightest  danger  that  they  will  not  be  sufficiently 
discussed?  There  is  about  as  much  prospect  of  a 
realization  of  the  socialist's  dream,  in  our  day,  as 
there  is  that  New  Hampshire  farmers  will  harvest 
their  grain  in  January.  If  we  could  hear  some- 
thing about  the  "  truths  of  socialism  "  and  "  the 
truths  of  Henry  George,"  it  would  be  far  more  to 
the  point. 

Workingmen  —  I  am  talking  all  the  time  about 
the  thinking  workingmen  —  instinctively  feel  that 
if  the  Church  were  animated  by  love,  she  would 
be  more  anxious  to  discover  truths  than  errors  in 
the  plans  of  those  who  are  working  for  the  eleva- 
tion of  the  masses. 

Nothing  so  disheartens  one  as  the  failure  of 
Christians  to  engage  in  positive  work  for  the 
masses.  One  would  at  least  suppose  that  such 
a  question  as  freedom  from  toil  on  Sunday  would 


FROM  THE  CHURCH.  45 

concern  the  clergy.  Yet  it  does  not  seem  to. 
Scarcely  a  question  is  more  alive  to-day  among 
all  labor  organizations  than  compulsory  Sunday 
work.  All  over  the  country,  when  laboring  men 
meet,  they  pass  resolutions  on  this  subject,  and 
appeal  to  the  public  to  help  them  to  secure  one 
day  in  seven  for  rest.  Yet  the  pulpit  is  silent. 
The  bakers  in  New  York  recently  sent  petitions 
to  the  clergymen  of  New  York  and  Brooklyn  to 
preach  on  the  subject,  and  to  help  them  to  abolish 
Sunday  work.  What  came  of  it?  I  wrote  to  the 
secretary  of  their  national  organization  to  tell 
me,  and  here  are  extracts  from  his  letter :  "  The 
Sunday  law  was  not  even  presented  to  that  Leg- 
islature. .  .  .  Relying  on  what  the  clergy  will 
ever  do  to  assist  in  enforcing  Sabbath  laws  is 
equal  to  relying  on  a  rain  of  manna  that  may 
make  labor  superfluous.  .  .  .  These  gentlemen 
are  more  interested  in  the  movement  of  boodle 
than  in  the  movement  of  labor.  ...  I  consented 
to  convince  our  men  that  I  was  right.  They  are 
convinced  to-day.  Out  of  500  circulars  sent  to 
the  clergy  of  New  York  and  Brooklyn,  half  a 
dozen  answered.  You  will  have  a  hard  time,  Pro- 
fessor, to  convince  the  toilers  of  this  country  that 
the  clergy  will  ever  do  anything  for  them.  There 
is  no  money  in  it,  you  know." 

When  the  clergy  of  one  denomination  in  Pitts- 
burg, Pa.,  learned  that  a  gentleman  had  given 
money  for  public  conservatories,  on  condition  that 


46  ALIENATION  OF   WAGE -WORKERS 

they  should  be  kept  open  on  Sunday,  they  de- 
nounced the  man,  and  passed  formal  resolutions 
against  the  acceptance  of  the  gift.  What  kind  of 
effect  must  that  produce  on  the  workingmen  of 
Pittsburg,  who  never  received  aid  from  these 
clergymen  in  attempts  to  abolish  Sunday  work? 
A  prominent  Presbyterian  clergyman  of  Balti- 
more called  on  me  recently,  and  wanted  to  know 
why  the  Church  failed  to  get  a  hold  on  the  work- 
ingmen of  our  city.  Had  he  gone  with  me  to  lis- 
ten to  one  of  his  eloquent  friends  the  following 
Sunday,  he  would  have  heard  some  sound  doc- 
trine on  Sabbath-keeping,  and  some  courageous 
utterances  on  the  subject  of  Sunday  festivities  in 
homes  of  the  wealthy  in  Baltimore.  A  working- 
man  would  have  reflected  that  not  a  word  was 
said  about  those  who  must  toil  seven  days  a  week. 
The  bakers  in  Baltimore  might  have  been  favora- 
bly impressed  by  something  on  that  topic.  And  a 
word  to  stockholders  in  street  railways  would  not 
have  been  out  of  place,  for  shortly  after  the  ser- 
mon one  of  the  conductors  remarked  to  me,  inci- 
dentally, that  he  had  had  only  one  Sunday  "  off  " 
in  twenty-two  months. 

Anarchistic  workingmen  contribute,  from  their 
scanty  earnings,  money  to  disseminate  their  per- 
nicious doctrines,  and  wage-workers  can  at  least 
ask  the  question,  Why  do  not  Christians  who  pro- 
fess to  love  us  manifest  the  same  zeal  for  the  dis- 
semination of   true  doctrines  on  social   and   eco- 


FROM  THE  CHURCH.  47 

nomic  topics,  if  these  things  which  we  hear  are 
so  bad?  The  Economic  Association  published  a 
monograph,  by  Dr.  Albert  Shaw  of  the  Minne- 
apolis Tribune^  on  Co-operation,  which  was  most 
instructive  and  wholesome  in  tone.  It  did  not 
advocate  any  rash  measures,  but  told  the  story 
of  some  successful  enterprises  in  Minneapolis. 
Many  workingmen  are  engaged  in  like  enter- 
prises, and  it  is  safe  to  say  so  practical  a  treatise 
would  save  them  $100,000  a  year.  Five  hundred 
dollars  would  be  ample  to  print  10,000  copies 
to  advertise  them,  and  to  sell  them  for  a  small 
sum,  say  ten  cents,  whereas  the  monograph  in  its 
original  form  cost  seventy-five  cents.  The  New 
York  Tribmie  reviewed  it  favorably,  and  expressed 
the  hope  that  a  cheap  reprint  might  appear  for 
wide  circulation.  Hon.  Andrew  D.  White  wrote 
to  me,  and  urged  that  it  be  reprinted  for  working- 
men.  Rev.  Dr.  Thwing  of  Minneapolis  wrote  a 
similar  letter.  I  tried  to  raise  the  money,  but  my 
appeals  to  Christians  of  means  were  of  no  avail. 
I  might  as  well  have  addressed  the  ocean.  How 
can  men  full  of  love  be  so  careless  and  indifferent  ? 
Then  there  is  the  question  of  the  rights  of  the 
masses.  What  safety  is  there  for  the  property  of 
the  masses,  for  public  property,  in  the  fact  that 
our  cities  are  full  of  churches?  I  visited  Mon- 
treal last  summer,  and  when  I  saw  the  many 
churches  I  asked  myself  this  question :  Are  the 
rights  of  the  people  better  protected  here  than 


48  ALIENATION  OF   WAGE -WORKERS. 

elsewhere  ?  Afterwards  I  learned  that  the  fran- 
chise for  street  railways  had  been  extended  for 
twenty-one  years  without  any  compensation  to 
the  public.  This  was  public  robbery ;  for  had 
the  franchise  been  put  up  at  auction,  it  would 
have  brought  a  large  sum  to  the  relief  of  the  tax- 
payers ;  or  lower  fares  might  have  been  established, 
a  blessing  to  workingmen  and  workingwomen.  In 
Baltimore  I  fear  public  property  is  about  to  be  sac- 
rificed similarly.  Many  churches  exist,  but  the  for- 
gotten millions  are  still  the  forgotten,  plundered 
millions. 

This  is  not  exhaustive,  but  my  essay  is  too  long. 
I  trust  that  it  may  start  useful  trains  of  thought  in 
my  readers,  and  arouse  more  than  one  conscience  to 
a  keener  sense  of  duty.  It  is  not  pleasant  to  write 
a  paper  like  this,  but  I  believe  it  is  time  some  one 
should  speak  plainly.  Some  say  the  condition  of 
the  Church  is  hopeless.     This  I  do  not  believe. 

There  is  in  the  Church  a  conscience  which  can  be 
pricked,  and  it  is  probably  as  sensitive  to-day  as  it 
has  been  in  centuries  gone  by.  There  is  a  power 
back  of  the  Church,  in  her  divine  Master,  which 
makes  for  righteousness,  and  Avhich  urges  her  on 
to  a  higher  life.  What  is  needed  is  to  go  back  to 
Christ  and  learn  of  Him. 


II. 


THE  CHURCH  AND  THE  WORLD. 


THE  CHURCH  AND  THE  WOELD. 

o-oJO^oo 

Dr.  Thomas  Arnold  of  Rugby  spoke  of  the 
pretended  conversion  of  the  kingdoms  of  the 
world  to  the  kingdom  of  Christ  in  the  fourth  and 
fifth  centuries,  as  one  of  the  greatest  tricks  that 
Satan,  that  arch-juggler,  ever  played,  and  then  he 
adds :  "  I  mean  that  by  inducing  kings  and  nations 
to  conform  nominally  to  Christianity,  and  thus  to 
get  into  their  hands  the  direction  of  Christian 
society,  he  has  in  a  great  measure  succeeded  in 
keeping  out  the  peculiar  principles  of  that  society 
from  any  extended  sphere  of  operations,  and  in  in- 
suring the  ascendency  of  his  own."  Canon  Fre- 
mantle,  in  his  wonderful  book  "  The  World  as  the 
Subject  of  Redemption,"  —  as  suggestive  a  work 
as  I  ever  read,  — speaks  more  cautiously,  it  is  true, 
of  the  nominal  conversion  of  Heathendom  under 
Constantine,  but  nevertheless  he  holds  that  the 
outcome  of  the  reconciliation  between  the  leaders 
of  Christianity  and  the  rulers  of  this  world  was 
unfortunate  in  many  respects.  These  are  his 
words :  "  In  the  case  before  us,  that  of  the  rela- 
tion of  the  first  Christian  emperor  to  the  Church, 
we   cannot   but   believe   that,   had    his    imperial 


52        THE   CHURCH  AND    THE   WORLD. 

duties  been  recognized  more  fully  as  a  church 
function,  many  mistakes  and  conflicts  would  have 
been  avoided,  and  the  effect  of  Christianity  upon 
the  Empire  would  have  been  both  sounder  and 
more  extensive.  ;  Had  it  been  acknowledgfed  that 
human  justice  in  its  highest  and  Christian  sense 
is  the  thing  chiefly  aimed  at  by  the  Church,  the 
effect  would  have  been  to  sanctify  the  govern- 
ment of  the  Empire.  .  .  .  When  the  moment 
came  at  which  the  Church  leaders  misfht  have 
advanced  to  claim  the  general  life  of  mankind 
for  Christ,  they  shrank  back.  Like  the  Jews  of 
the  first  century,  they  knew  not  their  day  of  visi- 
tation. They  cared  for  the  formal  guarantees  of 
Christianity,  for  its  correct  statement,  for  the  pro- 
vision made  for  its  worship,  above  all,  for  their 
own  order;  they  willingly  used  the  imperial  poAver 
for  these  purposes,  and  it  was  for  these  that  it  was 
least  fitted."  ^  Taking  these  extracts  from  these 
two  eminent  men  as  my  text,  I  wish  to  say  a  word 
to  you  about  the  relation  of  Christianity  to  this 
world  in  which  we  live. 

1  The  almanac  for  1889,  issued  by  the  American  Board  of 
Commissioners  for  Foreign  Missions,  contains  an  interesting  con- 
tirmation  of  this  view.  Tiridates,  an  Armenian  king,  adopted 
Christianity  as  the  State  religion  about  oOO  a.d,,  and  a  little 
later  Constantine  made  it  the  religion  of  the  Roman  Empire. 
Nominal  Christianity  has  continued  to  exist  to  this  day  in  Asia 
Minor,  but  the  writer  in  this  almanac  says  of  the  nominal 
Christianity  of  tliese  sovereigns,  and  of  tlie  conversion  of  their 
subjects,  that  the  event  "  was  a  severer  blow  to  Christianity 
than  persecution  liml  licen,  for  it  brouglit  into  it  worldliness, 
formalism,  and  even  something  of  heathenism." 


THE   CHURCH  AND    THE    WORLD.  53 

I  take  this  as  my  thesis  :  Christianity  is  prima- 
rily concerned  with  this  workl,  and  it  is  the  mis- 
sion of  Christianity  to  bring  to  pass  here  a  king- 
dom of  righteousness  and  to  rescue  from  the  evil 
one  and  redeem  all  our  social  relations.  \ 

I  believe  it  a  common  impression  that  Chris- 
tianity is  concerned  primarily  with  a  future  state 
of  existence,  and  to  this  unfortunate  error  I  trace 
an  alliance  between  tlie  Church  and  the  powers 
of  tliis  world  which  found  its  exemplification  in 
the  alleged  conversion  of  Constantine  the  Great. 
The  mission  of  the  Church  is  to  redeem  the 
world,  and  to  make  peace  with  it  only  on  its 
unconditional  surrender  to  Christ.  Now,  a  sur- 
render is  one  thing,  an  alliance  is  another.  If 
peace  and  harmony  prevailed  between  the  powers 
of  the  world  and  the  Church  because  the  world 
had  become  thoroughly  Christian,  we  would  have 
reason  for  joy,  and  joy  only.  Men,  angels,  and 
archangels  would  then  lift  up  their  voices  in 
songs  of  triumph,  and  the  morning  stars  would 
join  them  all  in  a  glorious  chorus. 

Unhappily,  peace  has  never  been  made  after 
this  fashion.  Whenever  an  agreement  has  been 
reached  between  the  Church  and  the  world,  the 
terms  have  been  a  division  of  territory,  as  it  were, 
and  that  on  this  w4se :  The  Avorld  has  transferred 
the  domain  of  dogma  and  the  future  life  to  the 
Church,  but  has  kept  for  itself  the  present  life.  I 
believe  with  Arnold,  that  Satan  has  in  such  an 


54       THE  CHURCH  AND   THE   WORLD. 

arrangement  displayed  his  cunning  in  a  rare  de- 
gree. 

PWe  are  placed  here  in  this  world  to  do  here  the 
work  which  offers  itself  to  ns  as  Christian  men 
and  women.  The  next  world  may  have  its  work, 
but  when  we  get  to  heaven  it  will  be  time  enough 
for  us  to  concern  ourselves  with  that.  Undoubt- 
edly this  world  is  but  a  training  school,  but  what 
kind  of  work  will  a  boy  do  in  college  who  busies 
himself  unduly  with  speculations  about  the  future 
life  for  which  he  is  preparing  himself?  We  teach- 
ers know  very  well.  We  say  to  such  a  lad,  "  This 
will  not  do.  You  are  wasting  your  time  and  dissi- 
pating your  energies.  Keep  your  mind  on  your 
present  tasks,  and  by  excellence  in  performing 
them  you  will  be  best  prepared  for  your  subse- 
quent career.". 

Divines  have  doubted  whether  any  clear  intima- 
tion of  a  future  life  is  given  in  the  writings  of 
Moses,  although  there  is  every  reason  to  suppose 
that  he  was  familiar  with  the  doctrine  of  immor- 
tality which  was  taught  in  Egypt.  It  has,  how- 
ever, been  held  that  he  purposely  refrained  from 
the  expression  of  any  views  on  the  immortality  of 
the  soul,  because  he  had  seen  the  abuses  and  super- 
stitions which  inevitably  clustered  about  it,  and 
the  hold  it  gave  a  cruel  and  corrupt  priestcraft  on 
the  masses.  It  was,  it  is  thought,  in  a  Avay,  a 
dangerous  doctrine,  and  God  waited  for  a  more 
favorable  time  to  give  us  a  clear  revelation  about 


THE  CHURCH  AND   THE   WORLD.  ^^ 

immortality.  Jesus  Christ  brought  to  the  light 
and  for  Christians  proved  the  doctrine  of  the  im- 
mortality of  man.  Yet  read  all  that  He  says. 
Take  your  New  Testament  and  read  one  after 
another  His  words,  without  the  assistance  of  any 
commentary,  and  see  how  little  He  says  about 
a  future  life.  Nearly  everything  in  the  words 
of  Christ  applies  to  the  present  life.  Take  His 
longest  discourse  as  recorded  in  the  gospel  accord- 
ing to  St.  Matthew  in  chapters  V.,  VI.,  VH.,  and 
it  hardly  mentions  the  subject  of  a  future  life, 
barely  alluding  to  it  once  or  twice.  Take  the 
Lord's  Prayer  contained  in  this  sermon,  and  it 
may  be  argued  that  it  does  not  at  all  teach  the 
immortality  of  the  soul.  Notice  also  how  quickly 
Christ  turns  His  disciples  away  from  speculations 
about  the  future  to  present  duties,  when  they 
approach  Him  with  inquiries  about  the  hereafter. 
And  the  rich  young  man  seeking  salvation  is  not 
taught  to  believe  in  a  set  of  metaph3\sical  propo- 
sitions in  regard  to  the  hereafter,  but  is  told  first 
of  all  to  sell  his  property  and  give  it  to  the  poor, 
then  to  follow  Jesus  and  be  ready  for  immediate 
service  in  the  kingdom  of  Christ  here  on  earth. 

The  disciples  want  to  know  who  is  greatest  in 
the  kingdom  of  heaven,  and  He  sets  a  child  in  the 
midst  of  them,  teaches  them  the  duty  of  humility, 
and  declares  to  them  that,  whosoever  "shall  re- 
ceive one  such  little  one  in  my  name  receiveth 
me."    The  mother  of  Zebedee's  children  wants  high 


56  THE  CHURCH  AND   THE  WORLD. 

rank  for  them  in  the  kingdom  of  Christ,  and  re- 
buking her,  He  hastens  to  improve  the  opportunity 
by  pointing  out  service  to  one's  fellows  as  the  main 
thing  about  which  they  should  concern  themselves. 
"  Whosoever  will  be  great  among  you,  let  him  be 
your  servant."  ^ 

Let  no  one  misunderstand  me.  I  do  not  under- 
value the  glorious  revelation  of  eternal  life  which 
Christ  brought  us.  That  is  our  hope,  our  inspira- 
tion, our  consolation,  and  our  warning.  Very 
precious  to  the  Christian  is  the  resurrection  of 
Christ.  We  are  permitted  to  look  forward  to  a 
future  to  complete  what  is  begun  here.  Yet  when 
we  have  that  we  have  all,  or  nearly  all,  that  Christ 
thought  fit  to  tell  us  of  heaven. 

We  go  to  the  Bible  with  the  notion  that  we  are 
to  learn  about  heaven  rather  than  about  earth,  and 
so  we  make  things  apply  to  a  future  existence 
which  were  intended  for  this  world.  Even  the 
translators  of  the  Bible  appear  to  have  been  led 
away  from  sound  learning  by  the  popular  notion. 
In  one  place  the  Old  Version  reads,  "  And  the 
Lord  added  to  the  Church  daily  such  as  should  be 
saved,"  but  the  New  Version  gives  us  the  correct 
translation,  which  is,  "  and  the  Lord  added  to  them 
day  by  day  those  that  were  being  saved  "  ^  —  were 
being  saved  then  and  there.     "  He  that  belie veth 

1  Matt.  XX.,  vv.  20-28;  cf.  "the  chapter  of  woes,"  Matt. 
xxiii. 

2  Acts  ii.  47. 


THE  CHURCH  AND    THE    WORLD.  57 

on  me  hath  everlasting  life."  ^  —  Why,  he  who 
makes  a  profession  of  Christianity  with  the  hope 
of  escaping  some  dire  calamity  hereafter,  and  only 
for  that  hope,  has  not  taken  the  first  step  in  the 
Christian  life.  —  "  Thou  shaft  call  his  name  Jesus, 
for  He  shall  save  His  people  from  their  sins."  ^ 
He  that  is  not  striving  to  depart  from  sin  has 
not  begun  the  Christian  life. 

^he  results  of  the  alliance  of  which  I  have 
spoken  are  the  most  disastrous,  and  we  see  them 
all  about  us.  lliino\s  are  divided  into  thino\s 
sacred  and  things  secular,  but  to  a  Christian  all 
things  must  be  sacred  —  his  business  as  well  as  his 
church,  for  is  he  not  to  use  his  business  as  an  in- 
strument for  bringing  righteousness  to  pass  in  this 
world  —  to  bring  to  an  end  the  present  evil  age 
Avhich  Christ  condemned?  For  not  the  world  but 
this  evil  age,  the  evil  in  the  world,  was  anathema- 
tized. "  Thy  kingdom  come,  thy  will  be  done  on 
earth"  —  we  pray  ever  for  the  salvation  of  the 
world,  the  kosmos. 

Then  w^e  have  a  division  of  days  —  one  sacred, 
the  others  secular.  St.  Paul,  it  seems  to  me,  taught 
that  every  day  was  holy.  T  do  not  mean  that 
I  would  have  less  said  about  the  observance  of 
Sunday,  but  more  about  God's  service  on  the 
other  six  days  of  the  week.  Because  we  have  con- 
cerned ourselves  too  much  with  the  hereafter,  we 
have  neglected  an  examination  of  present  duties. 

iJohnvi.  47.  2  Matt.  i.  21 . 


58        THE  CHURCH  AND   THE   WORLD. 

The  current  ideas  of  right  and  wrong  must  fill 
one  with  sadness  and  dismay.  Many  a  Christian 
cannot  grasp  the  sinfulness  of  lotteries,  does  not 
perceive  that  it  is  trying  to  get  something  for 
nothing  —  the  essence  of  theft.  So  some  cannot 
perceive  the  iniquity  of  a  man  who  builds  houses 
on  land  which  he  knows  the  state,  nation,  or  city 
will  want  —  builds  them,  I  mean,  purposely  to  be 
sold  at  a  profit  and  then  torn  down.  Some  cannot 
perceive  that  it  is  a  sin  to  work  a  man  sixteen 
hours  a  day  if  his  necessities  compel  him  to  agree 
to  such  an  arrano-ement. 

•  We  may  find  help  if  we  look  at  this  matter 
from  a  somewhat  different  standpoint.  Human 
duties  are  duties  for  this  world.  Now  if  we  find 
that  Christ  chiefly  emphasizes  our  obligations  to 
men  living  on  earth,  it  follows  naturally  that  the 
Church  is  concerned  with  this  world  rather  than 
the  next.  J 

The  love  of  the  apostles  for  their  fellow-men  is 
marvellous,  breaking  down  prejudices  of  creed  and 
race  —  prejudices  stronger  than  we  can  well  un- 
derstand at  this  day.  The  nearest  analogy  is 
furnished  by  the  colored  race.  We  know  what 
hostility  would  be  aroused  in  our  South  should 
prominent  church  leaders  eat  at  the  table  with 
negroes  and  otherwise  associate  with  them  on  terms 
of  social  equality.  Yet  the  prejudice  against  Gen- 
tiles, against  sinners  and  outcasts,  in  the  time  of 
Christ  must  have  been  stronger  still,  and  their 


THE  CHURCH  AND   THE   WORLD.  59 

prejudices  were  supported  by  religious  conviction 
and  philosophical  thought.  Nevertheless,  love 
carried  Peter  and  Paul  and  other  primitive  Chris- 
tians over  these  barriers,  although  the  victory 
cost  many  a  struggle. 

Love  is  the  wonderful  word  of  the  New  Testa- 
ment. We  must  even  love  those  that  malign  us. 
"  Love  your  enemies,  bless  them  that  curse  you, 
do  good  to  them  that  hate  you,  that  ye  may  be 
the  children  of  your  Father  which  is  in  heaven." 
Here  is  your  test  again.  Otherwise  ye  cannot  be 
the  children  of  your  Father.  Otherwise  ye  cannot 
be  followers  of  Christ. 

"  For  if  ye  love  them  which  love  you,  what  re- 
ward have  ye  ?  "  If  you  love  them  only,  then  you 
are  not  saved,  then  you  cannot  be  saved  without 
a  regeneration. 

You  come  upon  this  wonderful,  this  marvellous 
love  for  man  which  Christ  taught  all  through  the 
gospel.  It  is  not  merely  taught  by  Christ,  but  it 
is  illustrated  by  Christ  in  His  life  until  we  come 
to  that  scene  on  the  cross  when  He  prayed, 
"  Father,  forgive  them,  for  they  know  not  what 
they  do." 

It  is  in  this  duty  to  love  and  serve  our  fel- 
lows that  I  find  the  most  convincing  proof  of  the 
divinity  of  Christ.  I  think  it  is  this  which  reas- 
sures me  amid  the  doubts  of  our  time  :  I  have  no 
evidence  in  history  to  convince  me  that  a  mere 
man  would  have  exalted  man  as  Christ  did.     Let 


60  THE  CHURCH  AND   THE   WORLD. 

US  see  your  love  for  God  in  your  manifest  love  for 
man.  This  is  the  message  of  Christ.  This  I  re- 
gard as  the  grand  distinctive  feature  of  Christian- 
ity, the  exaltation  of  humanity.  I  will  not  say 
the  worshi^D  of  humanity,  but  surely  it  is  safe  to 
say  all  but  the  worship  of  humanity.  We  find 
philosophers  of  the  grandest  type  despising  hu- 
manity as  a  whole.  We  find  them  selecting  out  a 
few  as  worthy  of  the  highest  good  and  condemn- 
ing the  rest  to  servitude.  The  hopeless  inferior- 
ity, the  irremediable  baseness  of  the  vast  mass  of 
men, — this  characterizes  the  philosophy  of  Plato 
and  Aristotle.  Rarely  do  modern  philosophers, 
unless  inspired  by  Christianity,  rise  to  an  exalted 
conception  of  man. 

The  history  of  ethics  confirms  this  view.  What 
did  Christianity  add  to  ethics  considered  as  a  sci- 
ence? It  added,  says  Professor  Sidgwick  in  his 
''History  of  Ethics,"  benevolence.  That  is  not 
found  in  pre-Christian  philosophy.  Let  me  read 
you  a  few  sentences  from  Professor  Sidgwick's 
work ;  "  It  is  .  .  .  in  the  impulse  given  to  practi- 
cal beneficence  in  all  its  forms,  by  the  exaltation 
of  love  as  the  root  of  all  virtues,  that  the  most 
important  influence  of  Christianity  on  the  particu- 
lars of  civilized  morality  is  to  be  found.  .  .  .  This 
development  clearly  appears  when  we  compare 
the  different  post-Socratic  systems  of  ethics.  In 
Plato's  exposition  of  the  different  virtues  there  is 
no  mention  ivhatever  of  benevolence^  although  his 


THE  CHURCH  AND    THE    WORLD.  61 

writings  show  a  keen  sense  of  the  importance  of 
friendship  as  an  element  of  philosophic  life,  espe- 
cially of  the  intense  personal  affection  naturally 
arising  between  master  and  disciple.  Aristotle 
goes  somewhat  further  in  recognizing  the  moral 
value  of  friendship  ((/)tXta)  ;  and  although  he  con- 
siders that  in  its  highest  form  it  can  only  be  real- 
ized by  the  fellowship  of  the  wise  and  good,  he 
yet  extends  the  notion  so  as  to  include  the  domes- 
tic affections,  and  takes  notice  of  the  importance 
of  mutual  kindness  in  binding  together  all  human 
societies.  Still,  in  his  formal  statement  of  the  dif- 
ferent virtues,  positive  benevolence  is  only  dis- 
cernible under  the  notion  of  'liberality,'  in  which 
form  its  excellence  is  hardly  distinguisliable  from 
graceful  profusion  in  self -regarding  expenditure. 
Cicero,  on  the  other  hand,  in  his  treatise  on  exter- 
nal duties  (officia)  ranks  the  rendering  of  positive 
services  to  other  men  as  an  important  department 
of  social  dut}^ ;  while  in  later  stoicism  the  recog- 
nition of  the  universal  fellowship  and  natural 
claims  of  human  beings  as  such  is  sometimes 
expressed  with  so  much  warmth  of  feeling  as  to 
be  hardly  distinguishable  from  Christian  philan- 
thropy. Nor  Avas  this  regard  for  humanity  merely 
a  doctrine  of  the  school.  Partly  through  the 
influence  of  Stoic  and  other  Greek  philosophy, 
partly  from  the  general  expansion  of  human  sym- 
pathies, the  legislation  of  the  Empire  during  the 
first  three  centuries  shows  a  steady  development 


62        THE  CHURCH  AND    THE    WORLD. 

in  the  direction  of  natural  justice  and  humanity ; 
and  some  similar  progress  may  be  traced  in  the 
tone  of  common  moral  opinion.  Still,  the  utmost 
point  that  this  development  reached  fell  consider- 
ably short  of  the  standard  of  Christianity.  The 
Christian  religion  made  benevolence  a  form  of 
divine  service,  and  identified  'piety'  with  'pity.'  " 

You  see  the  difference  even  in  Professor  Sidg- 
wick's  account,  and  this  hardly  dwells  sufficiently 
on  the  difference  —  it  scarcely  brings  it  out  in  its 
full  significance. 

You  at  once  perceive  the  effect  of  Christianity 
in  the  systems  of  ethics  which  took  their  origin 
after  the  diffusion  of  Christianity  throughout  the 
civilized  world.  You  find  in  the  best  of  these  the 
duty  to  love  and  serve  one's  fellows  clearly  indi- 
cated, and  in  the  utilitarian  school  of  ethics  you 
discover  a  view  nearlv  as  strict  as  the  Christian ; 
but  in  reading  an  account  of  the  various  ethical 
systems,  I  have  the  feeling  that  they  leave  me  sus- 
pended in  the  air.  They  lack  a  firm,  sure  basis, 
and  rest  finally  on  assumption.  They  struggle  for 
a  foothold,  but  do  not  find  one,  and  they  can  in 
their  claims  never  go  beyond  Christian  ethics. 
When  you  accept  Christ  you  find  in  the  command 
to  love  your  neighbor  as  yourself,  a  standing- 
ground  from  which  you  can  clearly  develop  an 
ethical  system,  and  it  is  this  which  will  reveal  to 
us  points  of  view  to  show  us  the  relations  which 
ought  to  subsist  between  tliQ  Church  and  tlie 
world. 


THE  CHURCH  Am)    THE    WORLD.  63 

It  was  this  fundamental  ethical  view  of  Christ 
and  His  apostles  which  at  once  led  them  to  the 
heart  of  the  social  questions  of  their  time. 

But  it  was  not  merely  on  ethical  systems  that 
Christian  teaching  iirndy  impressed  itself.  Chris- 
tian benevolence  moulded  legislation,  as  has  been 
finely  shown  by  the  great  jurist  of  Guttingen,  Pro- 
fessor von  Ihering.  Christian  benevolence  existed, 
and  it  sought  expression  in  every  department  of 
social  life,  and  finally  it  became  possible  to  create 
benevolent  corporations,  corporations  designed  to 
relieve  suffering  man  and  to  elevate  humanity. 
It  was  not  until  the  fourth  or  fifth  century  after 
Christ  that  such  an  independent  benevolent 
foundation  as  the  Hopkins  Hospital  of  Baltimore 
could  exist,  and  the  change  of  legislation  which 
made  it  possible  was  due  to  a  distinct  Christian 
influence.^ 

When  we  inquire  into  the  consequences  of  this 
notion  that  Christianity  has  chiefly  to  do  with 
another  Avorld  and  not  with  the  establishment  of 
righteous  relations  and  the  development  of  char- 
acter in  this  world,  Ave  shall  find  an  explanation 
of  the  aberrations  of  the  Church.^  Is  it  not  this 
error  which  has  made  persecutions  possible,  nay 
inevitable?    If  it  is  our  place  through  Christ  to 

1  See  Thering's  Zweck  im  Redd,  Bd.  I.,  ss.  285-91. 

2  In  Part  III.  I  say  that  the  errors  of  the  Church  may  be 
traced  to  an  exaltation  of  tlieology  and  neglect  of  sociology. 
The  two  statements  are  not  inconsistent. 


64        THE  CHURCH  AND    THE    WORLD. 

redeem  this  world,  to  make  men  better  and  hap 
pier  while  on  earth,  it  is  evident  that  we  will  not 
accomplish  that  purpose  by  torturing  them,  burn- 
ing them  at  the  stake  and  burying  them  alive.  If, 
however,  the  Church  has  to  do  with  a  series  of 
propositions  in  regard  to  religion  and  finds  its 
mission  in  inducing  men  to  accept  these  propo- 
sitions, in  order  to  pluck  tliem  from  a  flaming  hell 
of  eternal  torment,  it  is  quite  natural  that  good 
and  pious  men  should  be  willing  to  inflict  what 
are  after  all  comparatively  insignificant  tortures 
to  rescue  men  from  unendino-  death  and  damna- 
tion. 

We  find  in  this  view  likewise  an  explanation  of 
the  separation  between  right  life  and  religion, 
which  before  the  Reformation  became  such  a 
scandal  to  the  Church  of  God,  and  which  is  still 
so  sad  a  spectacle.  Some  have  gone  so  far  as  to 
make  salvation  consist  in  ceremonies,  obedience  to 
the  dictates  of  priestcraft,  in  some  sort  of  magic, 
or  in  a  feelincr  of  the  emotional  nature,  and  as 
stated,  even  in  intellectual  assent  to  a  species  of 
metaphysics.  What  have  all  these  things  to  do 
with  conduct?  We  can  see  the  logical  outcome 
of  certain  doctrines  in  extreme  manifestations. 
So  I  think  the  experiences  of  a  friend  of  mine, 
a  Presbyterian  minister  who  lives  in  Baltimore, 
show  the  real  meaning  of  doctrines  to  which 
even  now  some  are  inclined  to  cling.  This  gen- 
tleman attended  a  meeting  of  negroes  when  the 


THE  CHURCH  AND   THE   WORLD.  65 

minister  was  exhorting  his  flock  to  get  religion, 
and  telling  them  if  they  but  got  religion  —  but  1 
will  give  the  rest  in  his  own  words,  which  were  as 
follows :  — 

*'  You  may  rip  and  t'yar, 
You  kin  cuss  and  swar, 
But  you  jess  as  sure  of  heaven 
As  ef  you  done  d'yar." 

We  may  consider  the  labor  movement  and  the 
broader  social  questions  in  the  light  of  what  has 
been  said. 

The  complaint  made  by  American  workingmen 
against  the  churches  is  that  they  fail  to  influence 
conduct,  that  they  fail  to  impress  tlieir  fundamen- 
tal principles  upon  those  who  give  direction  to 
the  practical  affairs  of  life  in  the  counting-room, 
in  leo'islative  halls,  and  on  the  bench,  altlioueh 
these  mighty  men  profess  Christianity.  Laboring 
men  do  not  feel  that  it  is  necessarily  better  to 
work  for  a  Christian  than  one  who  denies  the 
obligations  of  Christianity  —  the  outcome  of  expe- 
rience has  not  taught  them  that  such  is  the  case  ; 
they  do  not  believe  that  Church  membership  on 
the  part  of  their  landlord  insures  just  and  consid- 
erate treatment  for  his  tenants ;  they  do  not  flock 
to  the  merchants  who  acknowledg-e  Christ  as  their 
Master,  in  the  conviction  that  they  will  merely  on 
that  account  receive  of  them  honest  goods  for  a 
fair  price ;  they  do  not  rejoice  when  they  learn 
that  a  railroad  magnate,  in  whose   employ  thou- 


66  THE   CHURCH  AND   THE   WORLD. 

sands  of  their  number  stand,  is  regularly  attend- 
ing an  orthodox  church ;  they  do  not  anticipate 
in  consequence  a  removal  of  the  truck-stores 
which  rob  them,  nor  the  shortening  of  a  workino^ 
day,  inhuman  in  its  length,  dangerous  alike  to 
patrons  and  employes ;  on  the  contrary,  they  greet 
the  news  that  one  of  their  oppressors  has  allied 
himself  with  the  Church,  with  mocking  laughter. 
I  do  not  know  that  I  have  ever  yet  seen  in  a  real 
American  workingman's  paper  any  obiections 
urged  to  the  doctrines  of  Christianity,  nor  do  I 
ever  remember  to  have  seen  a  word  against 
Christ,  who  is,  indeed,  often  lauded  in  the  same 
breath  in  which  churches  are  condemned.  I  may 
have  seen  some  arguments  directed  against  the 
fundamental  principles  of  Christianity  in  Ameri- 
can labor  papers  printed  in  a  foreign  language, 
but  even  in  them  I  think  it  will  ])e  invariably 
found  that  thev  mainly  take  issue  with  Christian- 
ity  as  seen  in  the  lives  of  its  professors  in  their 
every-day  affairs ;  as  seen  both  in  Avhat  they  do 
and  in  what  they  do  not  do.  It  may,  however,  be 
asked  why  workingmen  should  be  peculiarly  alive 
to  the  absence  of  righteous  principles  in  the  busi- 
ness world.  The  answer  is  easy.  They  feel  more 
keenly  than  others  every  departure  from  right- 
eousness. We  who  are  in  temporal  concerns 
more  fortunate  have,  as  the  saying  is,  more  at 
stake  in  the  existing  industrial  organization. 
The  ties  which  bijid  us  to  things  as  they  are,  are 


THE  CHURCH  AXJJ    THE    WORLD.  67 

far  stronger,  because  things  iis  they  are,  are  more 
profitable  to  us.  f  Many  of  us,  directly  or  indi- 
rectly, derive  profit  from  even  acknowledged 
abuses,  which  are  a  part  of  things  as  they  are. 
To  correct  these  abuses  w^ould  often  involve  seri- 
ous sacrifice  for  us  who  are  more  fortunate.  I 
think  this  must  also  be  confessed:  The  more 
prosperous  we  become,  the  more  deeply  are  Ave 
rooted  in  things  as  they  are.  Insensibly  our  in- 
terests ramify  and  take  hold  in  a  thousand  and 
one  ways  of  the  existing  social  order.  At  the 
same  time  it  is  not  only  workingmen  who  are 
driven  from  the  churches  by  what  is  considered 
an  unfortunate  relation  of  the  Church  and  the 
world,  but  high-minded  men  of  fortune  and  edu- 
cation, superior  to  the  fortunes  and  education  of 
the  masses ;  men  whose  sensitive  natures  are  out- 
raged by  the  unrebuked  wickedness  of  the  world. 
Among  the  estranged  we  count  then  large  num- 
bers who  stand  at  the  foot  of  the  social  ladder, 
and  some  among  the  best  who  stand  near  the  top. 
How  does  a  thinking  workingman,  how  must 
a  thinking  workingman  feel  about  the  attitude  of 
the  Church  in  the  past?  An  attitude,  which,  if  it 
is  rapidly  changing  for  the  better,  is  still  frequently 
seen.  I  think  I  can  best  tell  you  by  quotations 
from  Hodder's  "Life  and  Work  of  the  Seventh 
Earl  of  Shaftesbury."  You  all  know  who  the 
Earl  of  Shaftesbury  was :  an  earnest  Christian 
man,  who  tried  to  serve  (Tod  in  all  relations  of 


68        THE  CHURCH  AND    THE   WORLD. 

life,  and  who  perhaps  did  more  for  wage-earners 
in  England  than  any  man  who  has  lived  during 
the  present  century.  Now,  if  the  indifference, 
coldness,  hostility,  of  the  Church,  to  which  he  was 
always  loyal,  grieved  even  a  man  of  his  exalted 
rank,  how  would  a  workingman  without  the  advan- 
tages of  such  social  eminence  feel  ?  For  the  full 
maglignity  of  the  enemies  of  the  Earl  of  Shaftes- 
bury could  not  reach  him  as  it  would  have  reached 
a  humbler  man.  I  give  you  long  quotations  from 
his  diary  which  are  the  spontaneous  outpouring  of 
his  heart. 

"  I  find  that  evangelical  religionists  are  not 
those  on  whom  I  can  rely.  The  factory  question, 
and  every  question  for  what  is  called  '  humanity,' 
receive  as  much  support  from  '  the  men  of  the 
world '  as  from  men  who  say  they  will  have 
nothing  to  do  with  it."  ^ 

''  No  stir  as  yet  in  behalf  of  my  '  Children's 
Employment  Commission.'  I  cannot  discern  how, 
humanly  speaking,  I  have  ever  made  any  progress 
at  all.  To  whom  should  I  have  naturally  looked 
for  the  chief  aid?  Why,  undoubtedl}-,  to  the 
clergy,  and  especially  those  of  the  trading  dis- 
tricts.     Quite   the   reverse ;    from   them    I   have 

1  Works  of  Earl  of  Shaftesbury,  Vol.  I.,  p.  300.  Diary,  July 
4,  1840.  The  measures  to  which  reference  is  made  in  these 
quotations  are  all  measures  in  behalf  of  the  public  welfare, 
chiefly,  if  not  exclusively,  measures  in  behalf  of  working  children 
and  women. 


THE  CHURCH  AND    THE    WORLD.  69 

received  no  support,  or  next  to  none ;  one  or 
two,  in  their  individual  capacity,  have  given  me 
encouragement,  and  wished  me  God  speed,  but  as 
a  body,  or  even  numerously,  though  singly,  they 
have  done,  are  doing,  and  will  do,  nothing.  And 
this  throughout  my  Avhole  career.  There  are 
grand  and  blessed  exceptions  ;  thank  God  for 
them  !  Bickersteth  is  a  jewel,  a  jewel  of  the  first 
Avater ;  one  of  those  that  God  will  '  make  up,'  so 
we  read  in  Malachi,  at  the  last  day.  The  only 
public  act  in  behalf  of  these  wretched  infants,  was 
a  petition  signed  by  fifty  of  the  clergy  in  the 
neighborhood  of  Bristol,  got  up  by  the  amiable 
exertions  of  the  Rev.  Sir  Henry  Montagu ;  and  yet 
we  have  in  our  Church,  beside  prelates,  sixteen 
thousand  ordained  ministers  of  Christ's  gospel."  ^ 

"...  The  clergy  here,^  as  usual,  are  cowered 
by  capital  and  power.  I  find  none  '  who  cry  aloud 
and  spare  not ' ;  but  so  it  is  everywhere.  Two 
more  clergymen,  I  am  happy  to  say,  in  other  parts, 
have  offered  me  assistance,  —  Mr.  Sparks  Byers  and 
Archdeacon  Wilberforce  ;  Mr  Byers  has  been  sin- 
gularly active  and  friendly."  ^ 

Referring  to  the  workingmen  who  attended  a 
meeting  at  Leeds,  he  says  : 

" .  .  .  '  They  love  the  monarchy  and  they  love 
religion.'      It  is  most  correct,  though  they  have 

1  The  Life  and  Work  of  the  Earl  of  Shaftesbury,  Vol.  I., 
p.  325,  Jan.  5,  1841.  2  Manchester. 

3  lb.  Vol.  I.,  p.  346,  Aug.  2,  1841. 


70        THE   CHURCH  AND   THE   WORLD. 

been  denied  the  blessings  of  the  one  and  excluded 
from  the  benefits  of  the  other.  O  God,  the  God 
of  all  righteousness,  mercy,  and  love,  give  us  all 
grace  and  strength  to  conceive  and  execute  what- 
ever may  be  for  Thine  honor  and  their  welfare, 
that  we  may  become  at  the  last,  through  the  merits 
and  intercession  of  our  common  Redeemer,  a  great 
and  happy,  because  a  wise  and  understanding 
people."  ^ 

'-'•  Last  night  pushed  the  bill  through  committee  ; 
a  feeble  and  discreditable  opposition  !  '  Sinners ' 
were  Avith  me,  '  saints  '  against  me  —  strange  con- 
tradiction in  human  nature."  ^ 

"  Bill  passed  through  the  committee  last  night. 
In  this  work,  which  should  have  occupied  one 
hour,  they  spent  nearly  six,  and  left  it  far  worse 
than  they  found  it ;  never  have  I  seen  such  a  dis- 
play of  selfishness,  frigidity  to  every  human  senti- 
ment, such  ready  and  happy  self-delusion.  Three 
bishops  only  present,  Chichester  (Gilbert),  Nor- 
wich (Stanley),  Gloucester  (Monk),  who  came 
late,  but  he  intended  well.  The  Bishop  of  London 
and  the  Archbishop  of  Canterbury  went  away ! 
It  is  my  lot,  should  I,  by  God's  grace  live  so  long, 
to  be  hereafter  among  them ;  ^  but  may  He  avert 
the  day  on  which  my  means  of  utility  in  public 
life  would  be  forever  concluded !  "  * 

1  The  Life  and  Work  of  the  Earl  of  Shaftesbury,  Vol.  I.,  p. 
346,  Aug.  6,  1841.  2  ib.  Vol.  I.,  p.  426,  June  23, 1842. 

3  That  is  among  the  Lords.     ^  lb.  Vol.  I.,  p.  431. 


THE  CHURCH  AND   THE   WORLD,  71 

"  Prepared  as  I  am,  I  am  oftentimes  distressed 
and  puzzled  by  the  strange  contrasts  I  find;  sup- 
port from  infidels  and  non-professors ;  opposition 
or  coldness  from  religionists  or  declaimers ! 

"  I  find,  as  usual,  the  clergy  are,  in  many  cases, 
frigid ;  in  some  few,  hostile.  So  it  has  ever  been 
with  me.  At  first  I  could  get  none  ;  at  last  I  have 
obtained  a  few,  but  how  miserable  a  proportion  of 
the  entire  class  I  The  ecclesiastics  as  a  mass  are, 
perhaps,  as  good  as  they  can  be  under  any  institu- 
tion of  things  where  human  nature  can  have  full 
swing ;  but  they  are  timid,  time-serving,  and  great 
worshippers  of  wealth  and  power.  I  can  scarcely 
remember  an  instance  in  Avhich  a  clergyman  has 
been  found  to  maintain  the  cause  of  laborers  in 
the  face  of  pewholders."  ^ 

"In  few  instances  did  any  mill-owner  appear  on 
the  platform  with  me  ;  in  still  fewer  the  ministers 
of  any  religious  denomination,  at  first  not  one 
except  the  Rev.  Mr.  Bull,  of  Brierly,  near  Brad- 
ford; and  even  to  the  last,  very  few:  so  cowed 
were  they  (or  in  themselves  so  indifferent)  by  the 
overwhelming  influence  of  the  cotton  lords.  .  .  . 
I  had  more  aid  from  the  medical  than  the  divine 
profession."  ^ 

"  Good  Friday.  This  is  a  serious  contemplation. 
Is  the  world  better  than  the  day  our  blessed  Lord 
died  upon  the  cross  ?     Are  men  individually  bet- 

1  The  Life  and  AVork  of  the  Earl  of  Shaftesbury,  Vol.  n.,  p.  76. 

2  lb.  Vol.  II.,  p.  209. 


72        THE  CHURCH  AND   THE    WORLD. 

ter?  Is  the  world  collective!}'  better?  That  the 
externals  of  society  are  more  refined,  that  the 
surface  is  smootlier,  that  more  pious  things  are 
said,  that  more  pious  actions  are  tolerated,  that 
civilization  has  been  advanced,  and  that  Christian- 
ity is  the  cause  of  it,  few  persons  will  deny.  But 
how  are  the  hearts  of  men?  Are  they  cleaner, 
less  averse  from  good,  more  given  to  God?  Is  the 
number  of  the  faithful  increased,  diminished,  or 
stationary?  Are  we  nearer  to  be  an  acceptable 
people  ?  Is  there  as  yet  any  appearance  of  a 
harvest?  ...  I  trace  much  of  our  evil  to  the 
moral  condition  of  our  ecclesiastical  rulers  and 
ministers.  It  is  possible  that  they  may  be  im- 
proved in  comparison  of  former  days ;  they  are 
wholly  insufficient  in  reference  to  the  present. 
Look  to  the  metropolis  I  Why  so  frightful  a  state 
of  spiritual  destitution?  Why  so  many  wretched, 
forsaken,  naked  vagrants  ?  "  ^ 

How  does  Christ  save  us?  In  what  sense  is 
Christianity  to  be  regarded  as  a  cure  for  all 
social  troubles?  I  have  always  been  much  im- 
pressed by  a  sermon  of  Rev.  Mark  Guy  Pearse, 
in  which  he  said  that  man  had  been  placed  in  the 
world  to  save  it.  This  is  true.  God  has  given  to 
His  people  this  world  for  salvation.  The  world 
appeared  to  be  drifting  away  from  God,  but  Christ 
came  and  proclaimed  the  truth,  revealing  to  us 
God,  and  then  left  His  disciples  to  preach  the 
gospel  to  all  creatures,  promising  them  that  they 

1  The  Life  and  Work  of  tlie  Earl  of  Shaftesbury,  Vol.  II.,  p.  280. 


THE  CHURCH  AND   THE   WORLD.  73 

should  do  greater  works  than  He  had  done.  It  is 
now  for  us  to  save  the  work!  with  the  help  of  the 
Divine  Spirit,  which  Christ  sent  to  us  as  Com- 
forter. But  let  it  never  be  forgotten  that  Salva- 
tion means  infinitely  more  than  the  proclamation 
of  oflitterino'  sreneralities  and  the  utterance  of 
sweet  sentimentalities.  Salvation  means  right- 
eousness, positive  righteousness,  in  all  the  earth, 
and  its  establishment  means  hard  warfare.  The 
"  Church  militant "  is  something  more  than  a 
phrase,  or  the  Church  itself  is  a  mockery.  Preach- 
ing the  gospel  means  going  to  men  with  the  words, 
"  Thou,  thou,  art  the  man."  It  means  a  never-ceas- 
ing attack  on  every  wrong  institution,  until  the 
earth  becomes  a  new  earth,  and  all  its  cities,  cities 
of  God. 

It  is  as  truly  a  religious  work  to  pass  good  laws, 
as  it  is  to  preach  sermons ;  as  holy  a  work  to  lead 
a  crusade  against  filth,  vice,  and  disease  in  slums 
of  cities,  and  to  seek  the  abolition  of  the  disgrace- 
ful tenement-houses  of  American  cities,  as  it  is  to 
send  missionaries  to  the  heathen.  Even  to  hoe 
potatoes  and  plant  corn  ought  to  be  regarded,  and 
must  be  regarded  by  true  Christians,  as  religious 
acts ;  and  all  legislators,  magistrates,  and  govern- 
ors are  as  truly  ministers  in  God's  Church  as  any 
bishop  or  archbishop. 

I  will  now  mention,  without  any  attempt  at  sci- 
entific classification,  some  of  the  subjects  which, 
it  seems  to  me,  ought  to  be  taken  up  by  the 
Church,  —  all  of  them  religious  subjects  :  — 


74       THE  CHURCH  AND   THE   WORLD. 

1.  Child  labor  —  a  growing  evil  —  diminishing 
in  other  countries,  increasing  in  this,  removing 
children  from  home  at  a  tender  age,  ruining  them 
moralty,  dwarfing  them  physically  and  mentally. 

2.  The  labor  of  women  under  conditions  which 
imperil  the  family.  These  are  the  facts  about  child- 
labor,  and  the  number  of  women  wage-earners,  as 
gathered  by  my  friend,  Dr.  E.  W.  Bemis,  and  pub- 
lished in  his  article  on  Workingmen  in  the  United 
States,  in  the  American  edition  of  the  Encyclopae- 
dia Brittanica :  — 

^'  The  number  of  males  over  sixteen  engaged  in 
manufacturing  in  1880  was  2,019,035,  an  increase 
in  ten  years  of  24.97  per  cent.  The  number  of 
females  over  fifteen  was  531,639,  an  increase  in 
the  same  time  of  64.2  per  cent,  and  of  children 
181,921,  an  increase  of  58.79  per  cent.  .  .  .  The 
employment  of  women  in  all  gainful  occupations 
is  increasing  fifty  j)er  cent  faster  than  the  popula- 
tion, or  than  the  employment  of  men,  and  the 
same  is  true  to  still  greater  degree  of  the  employ- 
ment of  children,  save  in  the  very  few  states  which 
have  stringent  factory  laws  and  make  any  genuine 
effort  to  enforce  them." 

To  show  the  effect  of  good  laws  properly  en- 
forced, it  may  be  mentioned  that  in  Massachu- 
setts, the  banner  state  of  the  Union  in  labor  legis- 
lation, —  although  still  behind  England,  —  it  has 
been  found  possible  to  diminish  child-labor  by 
seventy  per  cent. 


THE  CHURCH  AND    THE   WORLD.  75 

3.  Sunday  labor,  an  increasing  evil,  against 
which  woikingmen  throughout  the  length  and 
breadth  of  the  land  are  crying  out  bitterly. 
Their  papers  abound  in  complaint.  A  mass  meet- 
ing has  been  held  in  Chicago  to  agitate  against 
Sunday  slavery.  What  an  opportunity  for  the 
Church  I  And  remember,  that  the  spirit  of  the 
fourth  commandment  means  that  a  man  should 
have  one  day  in  seven  free,  if  he  cannot  by  any 
possibility  (street-car  drivers,  e.g.)  have  Sunday. 
The  spirit  of  the  institution  of  Sunday  has  in  too 
many  instances  departed,  and  it  has  been  forgotten 
that  Sunday  has  been  made  for  man.  Some  peo- 
ple talk  as  if  in  Sunday  observances  they  were 
conferring  a  favor  on  God.  Sunday  is  to  too 
many  a  merely  arbitrary  matter,  just  as  if  God 
had  commanded  us  in  entering  a  room  always  to 
enter  with  the  left  foot  foremost.  Thus  we  have 
actually  had  controversies  as  to  whether  we 
should  observe  Saturday  or  Sunday,  as  if  it  made 
the  slightest  difference.  So  frivolous  have  be- 
come many  things  with  which  at  least  some 
Christians  concern  themselves.  "  The  letter  kill- 
eth,  but  the  spirit  giveth  life."  There  are  also 
those  Avho  imagine  that,  if  it  is  really  necessary 
for  them  to  work  their  employes  on  Sunday,  they 
do  not  break  the  fourth  commandment  in  com- 
pelling them  to  work  also  on  all  other  days  of  the 
week.  It  is  one  of  the  best  features  of  the  pro- 
gramme of  the  American  Sabbath  Union  that  they 


76        THE  CHURCH  AND    THE    WORLD. 

contemplate  agitation  for  a  six-day  law,  which  shall 
make  it  illegal  to  contract  for  more  than  six  days' 
work  in  seven.  Such  a  law  ought  to  be  accompa- 
nied with  adequate  provisions  against  subterfuges 
and  with  severe  penalties  for  disobedience.  It  is 
thoroughly  Christian  in  spirit.  It  will  also  test 
the  sincerity  of  those  who  claim  that  Sunday 
work  is  a  necessity. 

5.  Playgrounds  and  other  provision  for  health- 
ful recreation  in  cities  —  an  antidote  to  the  saloon 
and  other  forms  of  sin. 

6.  Removal  of  children  from  parents  Avho  have 
ceased  to  perform  the  duties  of  parents.  Homes, 
real  homes,  should  be  found  for  these. 

7.  Public  corruption, — about  which  let  us  have 
something  precise  and  definite.  The  moral  ini- 
quity of  city  councilmen,  who  accept  street-car 
passes,  of  writers  for  the  press,  of  legislators  and 
judges,  who  accept  railroad  passes,  might  profita- 
bly be  treated  under  this  head. 

8.  Saturday  half-holidays,  —  a  great  moral  re- 
form which  has  been  accomplished  in  England, 
where  men  w^ork  but  fifty-four  hours  a  week. 
N.B.  England,  Avith  short  hours,  is  of  all  coun- 
tries most  dreaded  in  international  competition. 
Some  of  you  will  point  to  New  York,  but  I  say 
the  experiment  has  never  been  honestly  tried  in 
New  York.  Furthermore,  it  must  be  borne  in 
mind  that  it  is  not  enough  merely  to  assist 
in  securing  leisure.     It  is  necessary  to  show  peo- 


THE  CHURCH  AND    THE    WORLD.  77 

plc  how  to  iise  leisure.      This,  like  other  things, 
must  be  taught  by  precept  and  example. 

10.  A  juster  distribution  of  wealth.  Under  this 
head  a  refutation  of  those  ridiculous  persons  who 
would  have  us  believe  that  wage-earners  now  re- 
ceive nine-tenths  of  all  the  wealth  produced  — 
quackery  and  jugglery  which  must  delight  Satan. 

11.  A  manly  contest  against  the  deadly  optim- 
ism of  the  day  which  aims  to  retard  improve- 
ment and  to  blind  men  to  actual  dangers.  After 
careful  thought  and  observation,  I  believe  the 
social  consequences  of  optimism  even  more  dis- 
astrous than  those  of  pessimism,  though  both  are 
bad  enough.  Less  spread-eagleism  in  America, 
more  repentance  for  national  sins,  e.g.  the  most 
corrupt  city  governments  to  be  found  in  the  civil- 
ized world. 

What  is  the  extent  of  our  obligations?  It  is 
measured  by  nothing  less  than  our  capacity  — • 
everything  must  be  devoted  to  the  service  of 
humanity.  The  old  Mosaic  ten-per-cent  rule  was 
given  for  the  hardness  of  men's  hearts.  We  now 
live  under  a  hundred-per-cent  rule.  The  early 
Church  understood  this  very  well,  and,  as  Profes- 
sor Sidgwick  says  in  the  book  to  Avhich  I  have 
already  referred,  in  the  view  of  the  Church  "  the 
mere  ownership  of  wealth  as  such  gave  a  Christian 
no  moral  right  to  its  enjoyment.  This  right  could 
only  be  given  b}^  real  need."  Listen  to  the  Avords 
of  St,  Ambrose  in  answer  to  the  question,  ^'  What 


78        THE  CHURCH  AND   THE  WORLD. 

injustice  is  there  in  my  diligently  preserving  my 
own,  so  long  as  I  do  not  invade  the  property  of 
others?"  "Shameless  saying.  My  own^  sayest 
thou?  What  is  it?  From  what  sacred  place 
hast  thou  brought  it  into  the  world?  .  .  .  That 
which  is  taken  by  thee  beyond  what  would  suffice 
to  thee,  is  taken  by  violence.  .  .  .  Thou,  then, 
who  hast  received  the  gifts  of  God,  thinkest  thou 
thou  committest  no  injustice  by  keeping  to  thy- 
self alone  what  would  be  the  means  of  life  to 
many  ?  .  .  .  It  is  the  bread  of  the  hungry  thou 
keepest;  it  is  the  clothing  of  the  naked  thou 
lockest  up ;  the  money  thou  buriest  is  the  redemp- 
tion of  the  wretched."  ^ 

It  is  not  the  doctrine  of  asceticism  which  I 
would  preach.  Asceticism  is  self-sacrifice  for  its 
own  sake,  and  that  is  not  what  Christ  would 
have.  Christianity  means  self-sacrifice  for  the 
sake  of  others,  and  would  not  curtail  innocent 
enjoyment. 

I  have  said  that  I  am  bound  to  use  my  all  for 
the  sake  of  humanity,  but  it  is  my  right  and  my 
duty  to  remember  that  humanity  includes  myself, 
—  I  am  one  of  the  great  whole,  humanity.  I  must 
develop  my  own  faculties  and  seek  the  perfection 
of  my  powers.  So  I  may  use  time  and  resources 
for  myself  —  yet  not  for  myself,  for  all  my  facul- 
ties so  perfected  must  be  consecrated.     When  it 

1  Quoted  from  Ashley's  English  Economic  History,  pp. 
126,  127. 


THE  CHURCH  AND   THE   WORLD.  79 

comes  to  economic  resources,  a  Christian  spirit 
will  tell  us  what  we  can  devote  to  our  needs. 
Sometimes  it  may  be  even  more  than  nine-tenths, 
perhaps  nineteen-twentieths ;  sometimes  less  than 
one-tenth,  perhaps  only  one-twentieth. 

I  would  that  I  could  speak  to  you  of  many 
topics.  One  aspect  of  the  relief  of  the  poor  and 
degraded  I  should  like  to  present.  We  are  —  I 
say  it  in  all  reverence  —  saviours  of  men ;  otherwise 
we  are  not  followers  of  Christ.  Now,  as  Christ 
gave  up  all  the  glories  of  heaven,  may  it  not  be 
the  duty  of  many  of  us  to  give  up  our  pleasures 
and  go  and  live  among  those  who  need  brightness, 
light,  joy,  and  by  personal  contact,  help  to  lift 
them  to  a  higher  plane  ?  I  think  this  is  one  of  the 
lessons  we  can  learn  from  Tolstoi's  book  "  What 
to  Do."  We  must  come  into  real,  living  contact, 
into  a  sort  of  oneness  with  people  before  we  can 
give  to  them  and  receive  from  them  needed  help. 
The  history  of  charity  abundantly  teaches  us  this 
lesson.  Some  few  are  doing  this.  We  have  Father 
Huntington  in  New  York,  the  devoted  Episcopal 
home  missionary.  We  have  others  living  in  the 
poor  quarters  of  our  cities,  especially  some  zealous 
young  men  and  women,  apostles  of  humanity,  who 
deserve  honor.  We  have  the  university  settle- 
ment, Toynbee  Hall  in  London.  All  this  is  but 
a  beginning. 

I  should  like  to  say  something  about  Christian 
principles  in  money-getting  as  well  as  in  money- 


80        THE  CHURCH  AND   THE    WORLD. 

spending,  for  it  is  in  many  respects  more  impor- 
tant. Some  are  willing  to  impoverish  men  in  their 
money-getting  and  then  to  support  them  with  alms. 
In  the  advertisements  of  the  Louisiana  Lotter}^ 
Company  we  read  that  it  contributes  liberally  to 
the  support  of  charitable  and  philanthropic  institu- 
tions.    Mockers  of  God ! 

I  would  also  gladly  speak  about  our  charitable 
institutions,  our  almshouses,  our  asylums,  etc.,  of 
which  we  boast  so  loudly  as  proof  of  our  Chris- 
tianity. Did  it  ever  occur  to  you  that  when  these 
become  too  numerous,  they  are  in  a  sense  our  dis- 
grace and  reproach  ?  They  are,  if  they  show  that 
we  have  neglected  preventive  measures  which 
could  have  avoided  the  serious  social  evils  which 
these  institutions  are  designed  to  mitigate. 
^  I  regret  that  I  must  pass  over  the  Christian 
doctrine  of  the  State,  and  of  the  source  of  its 
authority,  and  that  I  cannot  speak  of  the  moral 
aspects  of  the  contract  theory  of  the  State  which 
Rousseau  and  the  French  Revolution  sent  us, 
thereby  implanting  seeds  of  anarchy.  Our  prayer- 
books  tell  us  that  those  in  authority  are  ministers 
of  God,  but  to  most  of  us  this  seems  an  idle  phrase, 
and  in  our  view  of  the  State  we  have  fallen  below 
an  old  heathen  philosopher  like  Socrates.  .^ 

We  are  talking  much  about  Robert  Elsmere  in 
these  days.  The  only  reply  to  Robert  Elsmere  is 
the  Christian  life,  and  I  would  commend  to  you, 
especially  to  those  of  you  who  are  parents,  still 


THE  CHURCH  AND   THE    WORLD,  81 

more  particularly  to  those  of  you  who  are  wealthy 
parents,  the  following  words  taken  from  an  ad- 
dress of  the  Earl  of  Shaftesbury  to  young  men. 
They  may  save  you  much  sorrow. 

''  Depend  upon  it,  the  time  will  come  when  you 
will  bless  God  if  your  career  has  been  one  by 
which  your  fellows  have  been  benefited  and  God 
honored.  Nothing  is  more  likely  to  keep  you 
from  mischief  of  all  kinds,  from  mischief  of  action, 
of  speculation  —  from  every  mischief  that  you  can 
devise,  than  to  be  everlastingly  engaged  in  some 
great  practical  work  of  ^ood.  Christianity  is  not 
a  state  of  opinion  and  speculation.  Christianity 
is  essentially  practical,  and  I  will  maintain  this, 
that  practical  Christianity  is  the  greatest  curer  of 
corrupt  speculative  Christianity." 

Time  fails  me.  In  parting  let  me  repeat  my 
thought  in  two  phrases :  first,  the  world  as  the 
subject  of  redemption;  second,  thy  will  be  done 
as  in  heaven,  so  on  earth. 


111. 


PHILANTHROPYe 


PHILANTHROPY. 


3j«<Oo- 


At  the  request  of  the  Charity  Organization 
Society  several  gentlemen  have  agreed  to  write 
a  series  of  articles  on  the  administration  of  char- 
ity in  various  countries,  and  I  have  been  asked  to 
contribute  an  introductory  paper.  This  I  am  glad 
to  do,  because  I  believe  that  the  question  of  char- 
ity is  one  which  needs  thorough  discussion  at  the 
present  time.  It  is  scarcely  necessary  to  say  that 
no  subject  can  well  be  more  important.  An  un- 
wise administration  of  charity  tends  to  pauperize 
the  masses  and  to  impoverish  the  nation ;  wisely 
given  relief,  on  the  contrary,  will  rapidly  diminish 
pauperism  and  will  cure  large  numbers  of  this  hor- 
rible and  loathsome  disease. 

I  have  decided  to  write  down  a  few  thoughts 
on  the  general  subject  of  philanthropy,  Avhich  in- 
cludes charity,  as  ordinarily  understood,  as  a  sub- 
division. 

I. 

Philanthropy  is  the  dynamics  of  Christianity; 
that  is  to  say,  it  is  Christianity  in  action.  Chris- 
tianity minus  philanthropy  is  not  Christianity  at 


86  PHIL  AN  THE  OP  Y. 

all.  On  the  contrary,  it  is  a  monstrosity.  It  is 
superstition,  persecution,  and  cruelty.  It  is  wor- 
ship of  the  devil,  and  not  God's  service.  A  man 
who  claims  to  be  a  Christian  and  is  not  at  the 
same  time  a  philanthropist  is  a  hypocrite  and  a 
liar.  Jacques  Ferrand  is  the  villain  of  Eugene 
Sue's  "  Mysteries  of  Paris."  He  oppresses  the 
poor  and  ruins  young  girls.  Before  people  know 
all  his  crimes,  they  say  of  him  he  is  hard,  grinding, 
exacting,  but  "  do  you  observe  how  devout  he  is  ? 
how  regular  in  his  attendance  on  church?"  His 
long  prayers  are  regarded  as  a  partial  excuse  for 
his  atrocities,  but  in  reality  they  do  but  damn  him 
the  more  deeply.     '•''  God  will  not  be  mocked." 

Love  to  God  is  piety,  and  the  science  which  deals 
with  this  part  of  the  gospel  is  called  theology. 
•^  Love  to  man  is  philanthropy,  and  the  science 

which  deals  with  this  part  of  the  gospel  is  called 
sociology.  The  two  are  inseparable.  The  attempt 
to  sever  them  is  like  parting  the  Siamese  twins  — 
both  die. 

The  errors  and  troubles  of  the  Christian  Church 
in  the  past  find  their  chief  explanation  in  the  ex- 
altation of  theology  and  the  neglect  of  sociology. 
The  exclusive  cultivation  of  theology  leads  to 
dogma,  and  dogma  produces  dissensions  and  mu- 
tual hatred.  Christ  said,  on  the  other  hand,  that 
he  who  should  do  the  will  of  God  would  know  of 
the  doctrine.  Life  and  action  lead  to  truth,  and 
truth  means  unity.     In  reading  the  biographies  of 


PHILANTHROPY.  87 

eminent  philanthropists,  I  have  been  impressed 
with  this  fact:  those  wlio  do  God's  will  rather 
tlian  talk  about  God's  will,  come  very  close  to 
their  fellow-men.  Perhaps  no  better  illustration 
of  this  is  afforded  than  by  the  biography  of  that 
eminent  man,  the  Seventh  Earl  of  Shaftesbury. 
As  I  am  an  Episcopalian,  it  will  not  be  considered 
as  aimed  against  that  body  of  Christians,  when  I 
remark  that  he  was  brought  up  as  an  exclusive  and 
bigoted  adherent  of  the  Church  of  England.  He 
thought  it  a  "  meritorious  thing  to  hate  dissenters," 
and  relates  that  once  when  reading  a  book  it  sud- 
denly struck  him  "  the  writer  must  have  been  a 
rank  dissenter,"  and  he  shut  up  the  book,  "  recoil- 
ing from  it  as  he  would  from  rank  poison."  Later 
we  find  this  same  man  working  in  Exeter  Hall 
meetings  and  revival  services  with  Christians  of 
all  denominations,  we  read  of  his  friendship  for 
]\Ir.  Spurge  on  and  of  the  assistance  which  he 
rendered  Mr.  Moodv. 

Piety  has  acquired  in  many  ears  a  hateful  sound, 
because,  separated  from  philanthropy,  it  has  be- 
come a  sham,  and  of  all  shams  none  is  more  hideous 
than  pretended  piety.  Perhaps  nothing  in  the 
New  Testament  is  more  marked  than  the  manner 
in  which  Christ  emphasizes  philanthropy  as  if  aware 
—  as  indeed  He  must  have  been  —  of  the  tendency 
to  prefer  everything  else  to  that.  Lip  service,  long 
prayers,  sound  belief,  —  all  these  Christ  found  in 
abundance,  but  life  was  wanting.     The  Sermon  on 


8  8  PHIL  A  NTHR  OP  Y. 

the  Mount  opens  with  the  inculcation  of  iuAvard 
and  spiritual  virtues,  meekness,  pureness  of  heart, 
poorness  in  spirit,  sorrow  for  sins,  but  among  the 
beatitudes  we  find  mention  of  the  merciful  and 
the  peacemakers  ;  and  then  Christ  turns  to  his 
disciples  and  directs  their  attention  away  from 
themselves  to  their  fellow-men,  "  Ye  are  the  salt  of 
the  earth."  ..."  Ye  are  the  light  of  the  world." 
..."  Let  your  light  so  shine  before  men,  that 
they  may  see  your  good  works."  Thus  is  it 
always  —  Christ  turns  the  thoughts  away  from 
self. 

There  appears  to  be  a  great  awakening  to  the 
truths  which  have  been  here  so  inadequately  out- 
lined, yet  there  seems  to  be  a  danger  ahead  of  us. 
It  should  be  remembered  that  philanthropy  is  not 
mere  sentimeiitality.  Philanthrop}^  is  not  gush, 
and  we  must  take  heed  that  our  talk  does  not  end 
in  vague  and  glittering  generalities. 

Philanthropy  must  be  grounded  in  profound 
sociological  studies.  Otherwise,  so  complex  is 
modern  society  that  in  our  efforts  to  help  man  we 
may  only  injure  him.  Not  all  are  capable  of  re- 
search in  sociology,  but  the  Church  should  call  to 
her  service  in  this  field  the  greatest  intellects  of 
the  age.  The  seminaries  Avhich  train  ministers  of 
religion  should  be  great  leaders  of  thought  in 
economic  and  social  studies.  It  is  the  office  of 
philanthropists  gifted  with  insight  and  blessed 
witli    means,   to    encourage    such   studies   b}^   the 


PHILANTHROPY.  '      89 

foundation  of  prizes,  professorships,  and  publica- 
tion funds. 

One  of  the  most  useful  books  in  recent  times  is 
Fremantle's  work  "  The  World  as  the  Subject  of 
Redemption."  It  indicates  the  whole  scope  and 
purpose  of  philanthropy^  Philanthropy  embraces 
the  individual,  the  family,  the  community,  the 
state,  the  nation,  and  hnally  humanity. 

Philanthropy  with  respect  to  the  time-element 
is  of  two  kinds,  positive  and  preventive.  Philan- 
thropy may  also  be  divided  into  two  kinds  with 
respect  to  the  agencies  employed;  namely,  volun- 
tary and  coercive.  Let  us  examine  briefly  these 
various  kinds  of  philanthropy. 

Preventive  philanthropy  anticipates  harm  and 
stops  it.  This  is  the  best  kind  of  philanthropy. 
A  few  illustrations  may  make  the  meaning  of  this 
kind  of  philanthropy  clearer.  It  is  meritorious  to 
build  hospitals  and  reformatories.  It  is  far  better 
to  diminish  the  need  of  these  institutions.  Child 
labor  is  a  cause  of  poverty,  disease,  and  crime. 
To  abolish  child  labor,  to  replace  it  by  intellectual, 
moral,  and  industrial  training,  to  restrict  the  labor 
of  young  people  within  the  limit  prescribed  by 
physiology  and  hygiene,  to  pass  laws  compelling 
employers  to  fence  in  dangerous  machinery,  and 
to  watch  over  the  enforcement  of  these  laws,  — ■ 
all  this  is  philanthropy  of  a  higher  type. 

The  collection  of  fresh-air  funds,  sending  poor 
children  to  the  country,  is  a  showy  kind  of  philan- 


90  PHILANTHROPY. 

I  thropy  and  does  some  good.  This  is  not  to  be 
underrated  or  despised.  It  is  far  better,  however, 
to  assist  in  the  passage  and  enforcement  of  sanitary 
laws,  giving  the  children  all  the  year  round  clean, 
wholesome  streets  to  live  in,  and  healthful  lodg- 
ings, and  thus  rendering  less  necessary  the  spas- 
modic and  irregular  gifts  which  after  all  send 
comparatively  few  for  a  short  time  away  from 
wretched  slums.  Charitv  oro-anization  societies 
are  excellent,  but  far  better  is  philanthropy  which 

'  keeps  men  and  women  from  becoming  paupers. 
Preventive  philanthropy  makes  less  noise  in  the 
world  and  builds  fewer  visible  monuments  to  grat- 
ify pride  than  positive  philanthropy.  It  also  im- 
plies a  watchful  love  to  foresee  evil.  It  requires  a 
higher  degree  of  self-renunciation.  It  is  the  kind 
of  philanthropy  especiall}^  commended  by  Christ. 
It  acts  not  for  the  praise  of  men.  It  passes  often 
unseen  by  men,  and  when  perceived  is  frequently 
little  admired.  Indeed,  philanthropy  of  this  kind 
often  brings  curses  from  men  rather  than  bless- 
ings. The  history  of  English  labor  during  the  first 
fifty  years  of  this  century  offers  a  good  illustra- 
tion. Men,  w^omen,  and  children  were  being  con- 
sumed in  the  manufacturinof  establishments  of 
Great  Britain.  Flesh  and  blood  were  turned  into 
bright  gold  by  long,  weary  hours  in  overheated, 
poorly  ventilated  factories,  or  in  mines  under- 
ground. Accidents,  easily  preventable,  were  of 
daily  occurrence.  This  was  the  time  of  Avhich  Mrs. 
Browning  sang  in  "  The  Cry  of  the  Children." 


PHILANTHROPY.  91 

"  Our  blood  splashes  upward,  O  gold  heaper, 
And  your  purple  shows  your  path, 
But  the  child's  sob  in  the  silence  curses  deeper, 
Than  the  strong  man  in  his  wrath." 

Now  only  praise  was  meted  out  to  those  who 
built  hospitals  and  doled  out  alms  to  the  human 
refuse  of  the  mines  and  factories ;  but  Avhen  Chris- 
tian men  stepped  forward  and  said,  "  The  strong 
arm  of  the  law  must  protect  children  who  cannot 
help  themselves,  and  the  industry  of  England  must 
cease  to  destroy  human  beings,  and  to  turn  out 
human  refuse  on  society ;  cannibalism  shall  exist 
no  longer  in  England,"  then  these  men  took  upon 
themselves  a  cross  indeed,  the  cross  of  a  long  and 
bitter  fight  against  all  the  hosts  of  Mammon. 

A  study  of  philanthropy  shows  that  Christ 
meant  what  He  said  in  His  social  teaching. 
Doubtless  Tolstoi  falls  far  short  of  the  truth, 
but  certainly  he  has  done  good  service  in  empha- 
sizing the  teachings  of  Christ.  The  cry  of  philan- 
thropy should  be,  "  Back  to  Christ." 

Positive  philanthropy  aims  to  cure  existing 
evils.  It  enters  after  the  harm  is  done  and  at- 
tempts, so  far  as  may  be,  to  undo  it.  It  gathers 
up  the  fragments  that  nothing  further  may  be 
wasted.  It  leaves  the  ninety  and  nine  sheep  in 
the  fold  and  goes  after  the  one  lost  sheep.  It  is  a 
sacred  duty  to  do  this,  and  the  superiority  of  pre- 
vention to  cure  must  not  detract  from  the  glory 
of   men  who  are  engaged  in  this  kind  of   work. 


92  PHIL  A  N  THR  OP  Y. 

Insane  asylums,  charity  organizations  societies, 
and  reformatories  may  be  mentioned.  The  penal 
code  may  even  be  described  as  philanthropy  of 
this  kind. 

Society's  action  has  hitherto  been  to  far  too 
great  an  extent  merely  positive.  The  state  ap- 
pears to  large  classes  as  merely  a  power  which 
hems  in  and  punishes.  The  permanence  of  civili- 
zation will  be  secured  by  the  substitution  of  pre- 
ventive for  positive  action  by  governments.  It  is 
all  very  well  to  hang  anarchists.  It  is  better  so  to 
educate  the  young,  so  to  purif}-  politics,  so  to  build 
up  the  home,  so  to  reform  our  business  methods  as 
to  take  the  standing-ground  out  from  under  the 
anarchists. 

Philanthropy  may  in  its  methods  be  voluntary. 
It  may  be  exercised  by  individuals  in  their  indi- 
vidual capacity  or  by  associations  of  individuals 
freely  banded  together.  A  large  part  of  our  phil- 
anthropy is  of  this  kind  and  always  must  be. 

Coercive  philanthropy  is  philanthropy  of  gov- 
ernments, either  local,  state,  or  national.  The  ex- 
ercise of  philanthropy  is  coming  to  an  increasing 
extent  to  be  regarded  as  the  duty  of  government. 
It  was  because  this  was  to  so  large  a  degree  recog- 
nized by  the  old  Hebrew  state,  says  Fremantle,  in 
his  "World  as  the  Subject  of  Redemption,"  that 
the  Jews  rejoiced  in  their  law.  This  law  was  the 
protection  of  the  weak  and  needy,  the  safety  of 
the  fatherless,  the  bulwark  of   the  helpless,  the 


PHILANTHROPY.  93 

refuge  of  the  oppressed.  Well  sings  the  Psalmist 
of  the  God-given  law  of  Israel :  ''  The  delight  of  the 
righteous  is  in  the  law  of  the  Lord;  and  in  his 
law  doth  he  meditate  day  and  night."  No  room 
for  anarchy  there  I  Imagine  any  one  singing  thus 
of  —  well,  let  us  say  the  Code  Napoleon. 

Coercive  philanthropy  must  rest  on  voluntary 
philanthropy.  Neither  one  alone  is  sufficient. 
This  is  one  of  the  most  useful  lessons  to  be 
learned  from  English  factory  legislation.  Men 
like  Gladstone,  Macaulay,  Sir  James  Graham,  and 
J.  A.  Roebuck,  who  had  opposed  it,  all  lived  to 
acknowledge  their  mistake,  and  some  recanted 
very  handsomely.  The  conclusion  of  all  was  well 
summed  up  in  these  words  by  Mr.  Roebuck  in 
1860 :  "  We  ought  never  trust  to  the  justice  and 
humanity  of  men  whose  interests  are  furthered  by 
injustice  and  cruelty.  The  slave-owner  in  Amer- 
ica, the  manufacturer  in  England,  though  they 
may  be  individually  good  men,  will,  nevertheless, 
as  slave-owners  and  masters,  be  guilty  of  atrocities 
at  which  humanity  shudders." 

A  few  words  should  be  said  about  the  eco- 
nomic possibilities  of  philanthropy.  It  is  possible 
to  introduce  righteousness  in  our  daily  life.  In  a 
sermon  at  Chautauqua,  the  Rev.  Dr.  Bashford 
recently  said  that  a  Young  Men's  Christian  Asso- 
ciation in  one  of  our  cities  had  after  debate  de- 
cided that  it  was  impossible  to  do  business  on 
Christian  principles.     Professor  Henry  C.  Adams, 


/ 


94  PHILANTHROP  Y. 

one  of  the  most  thoughtful  economists  in  the 
country,  in  his  monograph,  "  Relation  of  the  State 
to  Industrial  Action,"  has  raised  this  question : 
Does  not  all  the  preaching  about  the  necessity  of 
righteousness  in  business  simply  make  men  worse  ? 
The  argument  is  that  as  the  business  world  is  con- 
stituted at  present,  men  must  commit  sin,  and  to 
point  out  to  them  their  sinfulness,  but  awakens  a 
sense  of  guilt  and  increases  their  sinfulness.  Now 
this  is  a  question  with  which  Christian  philan- 
thropy is  concerned. 

The  business  life  of  men  is  the  basis  of  all  social 
life,  and  if  the  foundation  is  faulty,  the  super- 
structure must  be  imperfect.  Whatever  inherent 
wrongs  there  are  in  our  industrial  life  are  capable 
of  correction ;  and  Professor  Adams  has  himself, 
in  the  same  monograph  to  which  reference  has 
been  made,  offered  fruitful  suggestions  Avith  this 
end  in  view. 

Sufficient  goods  to  satisfy  all  rational  wants  of 
all  men  can  be  produced.  The  problem  of  produc- 
tion has  been  solved,  that  of  distribution  awaits  its 
solution.  Theodore  Hertzka  has  n-ecently  made 
some  most  intei'csting  investigations.^  He  calcu- 
lates that  in  the  civilized  nations  of  the  earth  the 
recent  inventions  and  discoveries  —  especially  the 
application  of  steam  to  industry  —  can  do  twelve 
times  as  much  physical  work  as  all  the  men  living 
in  these  nations.    In  other  words,  it  is  just  the  same 

1  In  his  Gesetze  der  Sozialen  Entivickelung. 


PHIL  AN  THE  OP  Y.  95 

as  if  twelve  slaves  were  working  for  every  man,  or 
sixty  for  every  family,  whereas  in  ancient  Athens, 
there  were  only  ten  slaves  for  an  Athenian  family. 
He  estimates  further  that  a  sufficient  supply  of 
goods  for  a  family  can  be  produced  by  sixty  days' 
labor  of  one  man,  and  that  at  present  a  laboring 
man's  family  consumes  only  one-tenth  of  that 
which  he  is  capable  of  producing. 

II. 

There  are  several  things  which  ought  to  be 
very  clear  to  those  who  desire  to  give  practical 
manifestation  to  their  love  for  their  fellow-men. 
First  and  foremost  is  some  kind  of  an  idea  of 
what  can  be  rationally  contemplated  as  a  possible 
future  for  the  masses.  There  should,  in  the  sec- 
ond place,  be  diligent  inquiry  as  to  the  means 
which  may  be  used  to  assist  the  masses  to  attain 
this  highest  economic,  intellectual,  and  ethical  ele- 
vation. From  neglect  of  the  first  consideration 
philanthropists  have  frequently  endeavored  to 
encourage  people  to  reach  an  unattainable  ideal. 
From  a  failure  to  reflect  with  care  on  ways  and 
means  they  have  unfortunately  at  times  injured 
those  whom  they  longed  to  serve. 

One  ideal  is  expressed  in  the  first  message  of 
Abraham  Lincoln  to  Congress,  in  these  words :  — 

"  There  is  not  of  necessity  any  such  thing  as  the 
free   hired  laborer  being  fixed  in  that  condition 


96  PHILANTHROPY. 

for  life.  Many  independent  men,  everywhere  in 
these  States,  a  few  years  back  in  their  lives  were 
hired  laborers.  The  prudent,  penniless  beginner 
in  the  world  labors  for  wages  awhile,  saves  a  sur- 
plus with  whicli  to  buy  tools  or  land  for  himself, 
then  labors  on  his  own  account  another  while,  and 
at  length  hires  another  beginner  to  help  him." 

Another  ideal  for  the  vast  majority  is  expressed 
by  Charles  Kingsley,  in. these  words:  — 

"  I  do  not  think  the  cry  '  get  on  '  to  be  anything 
but  a  devil's  cry.  The  moral  of  my  book  ["Alton 
Locke  "]  is  that  the  workingman  who  tries  to  get 
on,  to  desert  his  class  and  rise  above  it,  enters  into 
a  lie,  and  leaves  God's  path  for  his  own  —  with 
consequences. 

"Second,  I  believe  that  a  man  might  be,  as  a 
tailor  or  a  costermonger,  ever}"  inch  of  him  a  saint 
and  a  scholar  and  a  gentleman,  for  I  have  seen 
some  few  such  already.  I  believe  hundreds  of 
thousands  would  be  so  if  their  business  were  put 
on  a  Christian  footing,  and  themselves  given  by 
education,  sanitary  reforms,  etc.,  the  means  of  de- 
veloping their  own  latent  capabilities.  I  think 
the  cry  '  rise  in  life '  has  been  excited  by  the  very 
increasing  impossibility  of  being  anything  but 
brutes  while  they  struggle  below.  I  believe  from 
experience  that  when  you  put  workmen  into  hu- 
man dwellings  and  give  them  a  Christian  educa- 
tion, so  far  from  wishing  discontentedly  to  rise 
out  of  their  class  or  level  others  to  it,  exactly  the 


PHILAy^THROP  Y.  97 

opposite  takes  place.  They  become  sensible  of 
the  dignity  of  work,  and  they  begin  to  see  their 
labor  as  a  true  calling  in  God's  church,  now  that 
it  is  cleared  from  the  accidentia  which  made  it 
look  in  their  eyes  only  a  soulless  drudgery  in  a 
devil's  workshop  of  a  world." 

Which  is  the  correct  ideal  —  that  of  Lincoln  or 
that  of  Kingsley?  Both  are  somewhat  extreme, 
but  there  can  be  no  doubt  tliat  Kingsley  showed 
a  far  better  comprehension  of  the  nature  of  indus- 
trial society  than  did  the  great  American  states- 
man. Only  comparatively  few  can  rise  to  posi- 
tions of  eminence,  because  eminence  means  the 
existence  of  a  mass  lower  down  —  a  majority  not 
eminent.  It  is  a  relative  conception.  Can  every 
tree  in  a  forest  be  higher  than  all  other  trees? 
Just  so  absurd  is  it  to  expect  every  one  to  attain 
wealth  or  prominence  in  professional  or  literary 
pursuits.  Every  railway  president  necessitates 
the  existence  of  several  thousand  wage-receivers ; 
every  bank  president  presupposes  clerks,  book- 
keepers, and  others  in  a  subordinate  position ; 
every  merchant  of  wealth  requires  numerous  sala- 
ried employes.  By  no  human  possibility  can  this 
be  otherwise.  It  is  no  more  impossible  that  two 
and  two  should  make  five  than  it  is  that  the  many 
should  rise  in  the  ordinary  sense  of  that  word. 
It  is  not  the  fault  of  employers,  nor  is  it  due  to 
the  thriftlessness  of  employes.  It  lies  in  the 
nature  of   things.     If   you  tell  a  single  concrete 


9  8  PHILANTHR  OP  Y. 

workingman  on  the  Baltimore  and  Ohio  Railroad 
that  he  may  yet  be  president  of  the  company,  it  is 
not  demonstrable  that  you  have  told  him  what  is 
not  true,  although  it  is  within  bounds  to  say  that 
he  is  far  more  likely  to  be  killed  by  a  stroke  of 
lightning;  but  it  can  be  mathematically^  proVed 
that  by  no  amount  of  diligence,  thrift,  and  intelli- 
gence can  one  out  of  a  thousand  employes  attain 
that  position.  The  number  of  those  high  places 
is  necessarily  very  limited  in  proportion  to  the 
entire  population.  This  thought  is  expressed  in 
different  words  by  a  celebrated  American  divine, 
the  late  Dr.  William  Ellery  Channing.  He  says 
in  the  recently  published  selections  from  his  note- 
book :  "  Only  a  few  of  the  laboring  class  can  rise, 
for  it  is  by  them  that  any  one  rises." 
^  It  is  of  the  utmost  importance  that  this  truth 
^  should  be  fully  grasped  by  all  who  would  assist 
society.  With  industry  organized  as  it  is  now,  it 
is  a  necessity  that  the  ordinary  free  hired  laborer 
should  be  fixed  in  that  condition  for  life.  More 
than  this  is  true.  The  number  of  those  who  can 
rise  to  the  top  of  industrial  society  relatively 
diminishes  because  production  is  carried  on  on 
an  increasingly  large  scale.  When  the  average 
number  of  men  in  each  manufacturing  establish- 
ment is  four,  one  out  of  four  can  be  at  its  head;  if 
the  average  number  is  ten,  onl}^  one  out  of  ten  can 
occupy  that  position.  Scarcely  any  one  will  be 
likely  to  dispute  the  fact  that  the  industrial  move- 


PHIL  A  N  THR  OPY.  99 

ment  of  the  day  is  towards  pi'oduction  on  a  vast 
scale.  A  recently  published  and  correct  statement 
in  regard  to  the  milling  industry  illustrated  it.  It 
was  to  the  effect  that  the  number  of  flouring  mills 
in  the  United  States  had  recently  and  rapidly  de- 
creased, while  the  number  of  barrels  of  flour  pro- 
duced had  increased.  ^ 

There  is  a  desire  to  substitute  co-operation  for 
our  present  system  of  production.  Many  of  the 
world's  best  thinkers  believe  that  this  change  will 
take  place  some  day,  but  it  seems  to  be  very  clear 
that  it  can  only  be  brought  about  as  the  result  of 
a  long  course  of  evolution.  Let  us,  however,  sup- 
pose that  the  aims  of  the  co-operators  could  at 
once  be  realized.  What  would  thereby  be  effected? 
Undoubtedly  this  would  give  to  the  masses  the 
largest  economic  welfare  that  could  be  attained, 
for  with  labor  and  capital  thus  united  the  entire 
product  of  industry  would  accrue  to  the  laboring 
classes.  It  would  involve  an  intellectual  and  ethi- 
cal training,  and  would  lift  up  the  entire  level  of 
society,  beginning  with  the  lowest  social  stratum. 
It  would,  however,  still  be  necessary  for  the  vast 
majority  to  toil  at  manual  labor,  nor  can  this  ever 
be  otherwise. 

It  is  doubtless  best  that  it  should  not  be  other- 
wise. The  number  engaged  in  useful  toil  is  now 
too  small,  not  too  large.  It  seems  to  me  that,  sim- 
ple as  all  this  is,  many  philanthropists  would  have 
made  a  different  disposition  of  their  property  if 


100  PHILANTHROPY. 

they  had  fully  understood  it.  Too  frequently  we 
see  men  shaping  their  conduct  as  if  the  laboring 
class  could  be  benefited  by  lifting  men  out  of  it. 
Consequently,  we  see  inducements  offered  to  men 
to  forsake  the  occupations  of  the  artisan  and  me- 
chanic and  become  preachers,  doctors,  and  inde- 
pendent business  men.  Every  newspaper  helps  to 
fill  the  minds  of  youth  with  th.e  idea  that  they 
ought  to  become  great  bankers,  manufacturers,  or 
railway  presidents,  if  not  presidents  of  the  United 
States.^  This  they  are  brought  to  think  is  what  it 
means  to  "rise  in  life."  Then,  after  filling  the 
mind  of  the  average  boy  with  dreams  of  unattain- 
able wealth,  these  same  newspapers  are  astonished 
to  see  him  turn  away  in  aversion  from  humble  but 
honorable  toil.  The  doors  should  be  thrown  open 
as  widely  as  possible,  and  every  endeavor  should  be 
made  to  give  genuine  superiority  an  opportunity 
to  find  a  position  high  up  on  the  social  ladder. 
But  let  no  one  imagine  that  he  has  conferred  a 
direct  benefit  on  the  masses  by  lifting  those  born 
among  them  above  their  fellows,  v  The  direct  effect 
of  a  removal  of  the  best  talent  from  among  the 

1 A  distinguished  judge  of  Baltimore  told  me  that  he  once  vis- 
ited in  company  with  another  gentleman  St.  Mary's  Industrial 
School  near  Baltimore.  This  school  is  a  reformatory  for  young 
criminals,  but  the  gentleman  who  accompanied  the  judge,  in 
talking  to  the  boys  tried  to  encourage  them  with  the  thought 
that  any  one  of  them  might  become  president  of  the  United 
States.  This  seems  to  me  to  have  been  more  than  foolish  —  to 
have  been  almost  wicked. 


PHILANrilROPY.  101 

masses  is  an  injury  and  not  a  benefit.  The  follow- 
ing quotation  from  the  novel  "  Fraternity  "  brings 
out  this  idea :  — 

"  The  mistake  generally  made  in  helping  the 
poor  is  the  attempt  to  drag  up  individuals  out  of 
the  dark,  and  a  constant  struggling  up  of  enlight- 
ened spirits  from  among  them.  What  we  want  is 
rather  a  constant  immigration  from  the  brighter 
spheres  to  ours,  to  aid  in  changing  it,  not  to  assist 
us  in  quitting  it." 

If  people  could  have  more  fully  grasped  the  idea 
that  the  vast  majority  must  ever  be  found  in  the 
working  classes,  so-called,  there  would  have  been 
a  more  earnest  endeavor  to  render  their  lot  a  hap- 
pier one. 

The  kind  of  philanthropy  we  need  is  one  which 
wall  render  the  life  of  the  ordinary  child,  the  ordi- 
nary man,  and  the  ordinary  woman  both  a  happier 
and  a  better  life  —  a  more  wholesome  life  than  it 
is  apt  to  be  to-day.  This  is  why  I  observe  with 
such  delight  the  practical  workings  of  the  Enoch 
Pratt  Free  Librarv.  Mr.  Pratt,  as  I  understand  it, 
did  not  desire  to  make  merchant  princes  out  of 
carpenters  or  blacksmiths,  —  which  might  perhaps 
do  them  more  harm  than  good,  even  if  it  could  be 
accomplished,  —  but  he  did  wish  to  render  the  life 
of  the  people  of  Baltimore,  regardless  of  occupa- 
tion, richer  and  fuller,  and  this  he  has  accom- 
plished. Consequently,  I  should  place  Mr.  Pratt's 
benefaction  second  to  none  of  the  institutions  with 


102  PHIL  AN  THR  OP  Y. 

which   pliilanthropists   have    blessed  our  favored 
city. 

What  improvement  in  the  lot  of  the  great  mass 
of  mankind  is  possible  ?  It  Avould  seem  that  there 
is  no  reason  why  any  member  of  a  civilized  com- 
munit}^  should  be  excluded  from  participation  in 
all  the  blessings  of  civilization  which  he  can  enjoy. 
To  render  these  blessings  accessible  to  all  rather 
than  to  make  a  few  rich  or  distinguished  is  the 
office  of  philanthropy,  and  it  is  the  duty  of  public 
policy  to  encourage  a  wide  diffusion  of  the  free 
gifts  of  nature  and  of  the  ricb  acquisitions  handed 
down  to  us  by  past  generations.  What  are  the 
real  wants  of  men  as  distinguished  from  their  ficti- 
tious wants  ? 

First,  there  is  a  religious  culture,  Avhich  should 
be  offered  by  our  churches  to  all  freely,  rich  and 
poor  alike.  The  full  duty  of  the  churches  will 
never  be  done  so  long  as  church  privileges  are 
sold  for  money.  "  Without  money  and  without 
price "  should  be  the  motto  of  every  Christian 
church  in  tendering  its  privileges.  As  I  take  it,  a 
gift  of  the  largest  possible  sum,  a  hundred  thou- 
sand dollars,  a  year,  if  you  please,  entitles  one  to 
no  privileges  whatever,  nor  does  inability  to  con- 
tribute a  dollar  a  year  work  a  forfeiture  of  any 
privileges  in  the  house  of  God. 

Ethical  culture  must  come  chiefly  through  relig- 
ion, but  not  wholly.  It  should  not  be  separated 
from  schools  of  any  grade,  and  should  be  supplied 


PHILANTHROPY,  103 

by  good  literature.  A  Avliolesome  environment  is 
a  great  aid  to  ethical  culture.  It  is  difficult  to 
attain  a  high  plane  of  life  in  the  atmosphere  of 
the  slums  of  our  great  cities.  But  these  are  blots 
on  our  civilization,  and  can  and  should  be  abol- 
ished. The  good  work  has  already  been  begun  in 
many  quarters,  and  it  will  never  cease  until  it  is 
complete.  Here  also  is  an  opportunity  for  public 
authority  and  private  philanthropy  to  find  a  field. 
It  is  not  necessary  to  make  a  gift  in  this  case ;  fre- 
quently it  may  not  be  even  desirable.  Good,  com- 
fortable houses  can  be  built  for  the  laboring  classes 
by  associations,  and  rented  so  as  to  yield  at  least 
four  per  centum  net  on  the  investment.  A  gen- 
tleman in  Brooklyn,  who  has  done  a  good  work  in 
providing  houses  for  the  poor,  receives  six  per 
centum  net.  Enoiish  ladies  and  a  few  American 
ladies  have  done  a  good  work  in  this  field,  many 
of  them  collecting  the  rents  so  as  to  form  a  con- 
nection with  the  tenants  and  to  benefit  them  by 
their  friendship.  Miss  Octavia  Hill  is  especially 
known  on  this  account,  and  more  about  her  work 
can  be  read  in  the  article  on  "  Workingmen's 
Homes "  in  Harper's  Monthly  for  April,  1884. 
A  walk  through  our  alleys  will  show  that  this 
work  is  needed  in  Baltimore.  It  is  needed  in 
every  American  city. 

Intellectual  culture  is  also  a  right  of  every 
human  being,  and  our  age  for  the  first  time  in  the 
world's  history  is  beginning  to  render  it  accessible 


104  PHIL  ANTHROP  Y. 

to  all.  This  must  be  done  by  public  authority,  by 
co-operation  of  the  people  through  the  agencies  of 
States  and  their  various  subdivisions,  particularly 
municipalities.  As  Hon.  J.  M.  Curry,  the  agent 
of  the  Peabody  fund,  truthfully  asserts:  "I  am 
only  stating  a  truism  when  I  say  there  is  not  a 
sinf>le  instance  in  all  educational  historv  where 
there  has  been  anything  ai)proximnting  universal 
education,  unless  that  education  has  been  fur- 
nished by  government. "  But  if  philanthropy  is 
not  equal  to  the  task,  it  can  co-operate  elBciently 
with  public  authority  and  promote  the  growth  of 
intellectual  culture.  I  use  these  words  in  the 
larirest  sense  and  w^ould  include  trainino'  in  the 
industrinl  arts  and  the  tine  arts.  At  the  present 
time  private  efforts  might  well  take  the  lead  in 
the  matter  of  manual  training  and  help  to  bring 
about  a  time  when  there  shall  be  no  such  thinir  as 
unskilled  labor,  but  when  every  man  sliall  be  well 
equipped  for  some  useful  occupation.  Then  for 
o'irls  there  is  traininof  in  cookinii',  sewino-  and 
other  useful  w^omanlv  accomplishments  which 
have  been  too  much  neglected.  Ha[)pily  some- 
thing—  far  too  little,  however  —  is  already  being 
done  in  our  cities.  The  work  must  not  be  allowed 
to  cease  until  public  authority,  which  alone  can  do 
it,  supplies  every  one  with  this  useful  training  as 
supplementary  to  what  is  already  given  in  schools. 
The  careful  training:  of  all  S'ii'ls,  res^ardless  of  rank 
or  condition,   in    womanly   accomplishments  will 


PHILANTHROP  Y.  105 

render  the  home  more  attractive  and  wholesome 
and  will  hasten  the  time  desired  by  Kingsley, 
when  it  will  be  easier  than  now  for  the  ordinary 
man  to  be  a  saint,  a  scholar,  and  a  gentleman. 
We  have  thus  taken  a  hasty  glance  at  religious, 
intellectual,  and  ethical  culture.  It  is  possible  in 
all  these  spheres  of  life  to  help  men  to  help  them- 
selves. A  large  field  is  thus  offered  for  philan- 
tliropy.  It  has  already  accomplished  much  in  this 
field  and  is  destined  to  achieve  grander  triumphs 
in  the  future. 

Another  class  of  philanthropic  work  is  reached 
in  the  case  of  food  and  clothing.  The  test  of  all 
true  help  is  this :  Does  it  help  people  to  help 
themselves?  Does  it  put  them  on  their  feet? 
With  respect  to  education,  the  answer  is  in  the 
affirmative ;  with  respect  to  gifts  of  food  and 
clothing,  it  is  the  exception,  when  it  is  not  in  the 
negative.  Mr.  Enoch  Pratt  might  have  endowed 
fifty  free  soup-houses  in  the  city  of  Baltimore, 
instead  of  founding  a  free  library,  but  his  gift 
would  have  been  a  curse  instead  of  a  blessing 
to  us  for  all  future  time.  Plague,  pestilence,  and 
famine  together  coukl  not  work  such  irreparable 
harm  as  fifty  free  soup-houses.  The  danger  in 
gifts  and  clothing  is  that  people  will  cease  to  try 
to  exert  themselves  and  will  become  miserable 
dependents  on  the  bounty  of  others,  losing  their 
self-respect  and  manhood.  These  gifts  must  then 
be  made  with  the  most  extreme  caution,  and  in 


106  PHILANTHROPY, 

saying  this  I  am  only  giving  the  result  of  world- 
wide experience.  Even  in  this  rich  land  of  ours 
it  would  not  be  difficult  to  increase  the  number  of 
paupers  dependent  on  the  toil  of  other  people  to 
one  in  fifty  of  the  whole  population.  This  is  a 
very  conservative  estimate.  In  certain  localities, 
through  unwise  administration  of  charity,  the 
number  of  paupers  has  increased  until  they  have 
numbered  one  in  thirty,  one  in  eighteen,  and  even 
one  in  fifteen  of  the  population.  Let  us  try  to 
think  what  this  means.  We  speak  of  the  German 
army  as  a  heavy  burden  resting  on  the  German 
people,  and  so  it  is ;  yet  large  as  it  is  it  includes 
less  than  one  in  a  hundred  of  the  people. 

In  Baltimore,  as  elsewhere,  there  is  reason  to 
believe  there  are  a  great  many  pet  paupers  con- 
nected with  our  churches  and  charitable  insti- 
tutions. I  believe  every  clergyman  in  the  city 
who  has  given  thought  to  the  subject  will  bear 
me  out  in  this  statement.  They  hang  on  year 
after  year  and  receive  support  from  well-disposed 
but  too  often  thoughtless  people.  The  office  of 
relief  of  pauperism  is,  first,  temporary  satisfaction 
of  material  wants,  but  secondly,  and  chiefly,  cure 
of  that  contagious  and  disgusting  malady.  A  pet 
pauper  is  a  monstrosit}'.  If  the  same  person  begs 
food  and  clothing  year  after  year,  it  is  a  sign  that 
those  who  minister  to  him  fail  in  their  duty. 
There  is  always  a  temptation,  to  which  even  the 
most  lovable  of  the  fair  sex  sometimes  yield,  "  to 


PHILANTHROPY.  107 

pose  as  Lady  Bountiful"  among  humble  depend- 
ents. This  should  always  be  resisted.  The 
sooner  charity  puts  people  on  their  feet  and  sends 
them  away,  the  truer  the  charity  and  the  more 
successful  its  work.  The  workingmen  of  Balti- 
more were  some  time  since  trying  to  start  a  co-op- 
erative shirt  factory  for  the  sewing  women  of  our 
cit}^  I  believe  thoughtful  clergyinen  will  admit 
that  this  is  a  nobler  form  of  charity  than  the  estab- 
lishment of  ten  mothers'  meetings  of  a  type  too 
common ;  ^  yet  false  ideas  are  so  prevalent  that 
many  a  person  would  feel  more  moved  by  an 
appeal  to  buy  coal  for  gratuitous  distribution 
among  the  poor  than  by  an  appeal  to  buy  five 
dollars'  worth  of  stock  in  this  co-operative  enter- 
prise, and  thus  help  these  poor  women  to  help 
themselves,  and  to  become  so  independent  that 
they  would  need  no  further  assistance. 

There  is  so  much  that  philanthropy  can  do  to 
benefit  our  race  that  it  is  a  sin  to  waste  money 
either  in  doubtful  forms  of  charity  or  in  luxury. 
In  accordance  with  what  has  been  said,  a  few  gen- 
eral principles  can  be  laid  down  :  — 

1.  To  help  the  masses,  one  should  improve  their 
surroundings  ;  should  assist  them  to  develop  their 
higher  faculties,  and  should  open  to  them  all  the 

1  It  must  not  be  supposed  by  this  that  I  mean  to  counte- 
nance wholesale  condemnation  of  mothers'  meetings.  Some  of 
them  seem  to  be  doing  a  good  work,  but  for  the  most  part  a 
reform  of  some  of  the  features  is  evidently  desirable. 


108  PHILANTHROPY. 

advantages  of  civilization  in  proportion  to  their 
capacity  for  enjoyment.  One  should  not  try  to 
improve  their  lot  by  aiding  as  many  as  possible  to 
escape  from  the  conditions  under  which  the  masses 
live.  These  conditions  themselves  are  to  be  ame- 
liorated. Those  exceptional  cases  who  exhibit 
evidences  of  unusual  talent  of  any  sort,  should  be 
helped  and  encouraged  to  develop  this  for  their 
own  sakes,  as  well  as  for  the  sake  of  society. 

2.  All  help  should  include  effort  on  the  part  of 
those  aided.  The  sooner  charity  becomes  need- 
less and  self-help  sufficient  in  each  case,  the  more 
successful  the  charity.  An  excess  of  help  is  dan- 
gerous. On  the  other  hand,  an  absence  of  help 
may  be  even  more  disastrous.  John  Stuart  Mill 
utters  these  wise  words :  "  It  is  even  more  fatal  to 
exertion  to  have  no  hope  of  succeeding  by  it  than 
to  be  assured  of  succeeding  without  it.  When  the 
condition  of  any  one  is  so  disastrous  that  his  ener- 
gies are  paralyzed  by  discouragement,  assistance  is 
a  tonic,  not  a  sedative  :  it  braces  instead  of  deaden- 
ing the  active  faculties." 

3.  Philanthropy,  like  religion,  wants  first  of  all 
the  gift  of  the  heart  and  soul  of  those  who  would 
do  good  to  others.  Unless  you  give  yourself,  you 
cannot  help  others.  To  scatter  money  carelessly, 
to  throw  dimes  to  beggars,  will  prove  a  curse  to 
society,  and  can  scarcely  be  expected  to  bear  a 
rich  harvest  of  treasures  in  heaven.  Individual 
treatment  and  personal  contact  are  needed. 


PHIL  AN  THROP  Y.  109 

4.  Of  all  charitable  and  philanthropic  effort, 
that  which  aims  to  prevent  misery  and  degrada- 
tion is  most  successful.  "  An  ounce  of  prevention 
is  worth  a  pound  of  cure."  Children  are  the 
ones  on  whom  well-disposed  persons  and  reformers 
should  concentrate  their  efforts.  Oliver  Wendell 
Holmes  said  that  philanthropy  should  begin  its 
work  three  hundred  years  before  a  man  was  born, 
but  heredity  is  beyond  the  control  of  society.  En- 
vironment is  not,  however,  and  in  the  case  of  the 
young  that  is  quite  as  important.  Among  the 
things  which  children  need  in  a  city  like  Balti- 
more are  more  breathing-spaces  —  playgrounds  in 
the  heart  of  the  city.  Where  children  have  no 
home,  one  should  be  provided,  and  no  pains  should 
be  spared  to  supplement  the  work  of  the  home. 
Children  cannot  protect  themselves  against  parents 
who  neelect  to  educate  or  otherwise  to  do  their 
duty  to  them.  The  strong  arm  of  the  law  must 
protect  them,  and  law  must  be  supported  by  Chris- 
tian effort.  Voluntary  agencies  should  co-operate 
effectually  with  public  agencies  to  save  the  chil- 
dren and  thereby  to  diminish  the  field  of  repressive 
philanthropy.  Sanitary  improvements  are  good 
preventive  measures  for  both  old  and  young.  Im- 
proved dwellings  and  strict  tenement-house  laws 
also  aid  in  giving  strong  bodies  to  the  race.  Postal 
savings  banks,  and  also  municipal  savings  banks, 
like  those  which  are  doing  so  good  a  work  in  Ger- 
many, would  have  a  high  value  as  preventives  of 


110  PHIL  ANT  HE  OP  Y. 

pauperism  and  promoters  of  well-being,  could  tbe}^ 
be  established.  Some  employers  in  making  a  gift 
to  employes  at  Christmas  time  or  New  Year's  give 
them  a  bank-book  with  a  sum  to  their  credit.  This 
is  the  best  kind  of  a  present,  as  it  starts  men  on  a 
road  which  is  hard  travelling  at  first.  The  highest 
practicable  Avages  are,  of  course,  desirable,  and 
those  who  pay  their  employes  good  wages  are  more 
truly  philanthropists  than  those  who  cut  wages 
and  give  largely  to  chapels  for  the  poor.  Co-oper- 
ation, whenever  it  has  a  chance  of  success,  is  hope- 
ful and  deserves  encouragement,  as  do  all  honest 
measures  which  tend  to  a  wide  distribution  of 
wealth. 

This  article  must  be  closed  by  one  more  sugges- 
tion. Our  Baltimore  workingmen  need  a  large 
hall,  a  workingmen's  institute,  let  us  say  —  some- 
thing like  the  People's  Palace  described  by  Walter 
Besant  in  that  admirable  novel  "All  Sorts  and. 
Conditions  of  Men."  When  Besant  described  the 
People's  Palace  in  his  novel,  it  was  purely  imagin- 
ary, but  it  is  now  in  process  of  construction,  and 
an  account  of  the  reality  is  given  by  the  same 
writer  in  the  Contemporary  Revieiv  for  February, 
1887.  I  recommend  both  novel  and  article  as  con- 
taining more  practioal  political  economy  than  nine- 
tenths  of  the  economic  treatises. 

The  purpose  is  to  give  working  people  a  place, 
largely  under  their  own  control,  where  they  c;in 
meet  for  social  purposes  and  cjin  fnid  rational  rec- 


PHILANTHROPY.  Ill 

Teation.  Instruction  in  industrial  arts,  music, 
painting,  etc.,  is  to  be  provided  to  take  young  peo- 
ple off  from  the  streets  and  to  teach  them  useful 
occupations.  A  workingmen's  institute  could  in- 
clude also  what  is  found  in  the  very  successful 
Workingmen's  College  in  London,  started  tliirty 
years  ago  by  Rev.  Frederick  Denison  Maurice,  in 
which  laborers  have  received  instruction  from 
men  like  Ruskin,  Sylvester,  Seeley,  Sheldon  Amos, 
Thomas  Hughes,  and  Sir  John  Lubbock,  not  de- 
signed to  lift  them  out  of  the  laboring  class,  but  to 
render  their  lot  in  that  class  a  more  enviable  one. 
In  a  building  for  such  an  institution  provision 
should  by  all  means  be  made  for  halls  for  all  kinds 
of  workingmen's  societies  and  for  their  political 
gatherings,  that  they  might  not  find  it  necessary 
to  meet  in  liquor  saloons.  Reading-rooms  and 
other  places  for  the  gathering  of  men  when  not  at 
work  ought  to  be  another  feature.  Good  music 
ought  likewise  to  be  a  prominent  feature,  for  the 
appreciation  of  music  by  the  masses  and  its  benefi- 
cial effects  have  frequently  been  observed  by  those 
who  are  seeking  the  elevation  of  society.  This 
one  measure  would  do  a  great  deal  to  promote 
temperance.  It  would  also  be  a  complement  to 
the  benefactions  of  Johns  Hopkins  and  Enoch 
Pratt,  and  would  help  to  promote  that  good  feel- 
ing among  all  classes  which  exists  already  to  far 
greater  extent  in  Baltimore  than  in  any  other 
large  American  city.     The  workingmen  of  Balti- 


112  PHILANTHROPY. 

more  feel  tlie  need  of  some  large  hall  of  their  own. 
An  excursion  to  Tolchester  was  given  recently  in 
order  to  raise  funds  for  an  "Industrial  Hall." 
The  circular  advertising  the  excursion  stated  that 
the  Knights  of  Labor  desired  "to  establish  a 
permanent  home  for  labor  organizations,  as  at 
present  many  of  them  are  compelled  to  meet  over 
saloons  in  uncomfortable  halls."  What  a  fine  op- 
portunity to  do  good  temperance  work  and  to 
encourage  self-help  !  This  idea  Avas  suggested  to 
me  by  the  late  Rev.  Dr.  Leeds,  rector  of  Grace 
Church,  of  Baltimore.  Li  a  letter  dated  March  9, 
1885,  he  said  this  among  other  things  :  "  There  is 
a  fault  in  the  Church  in  not  elevating  as  she  ought 
—  and  as  she  has  it  in  her  power  to  do  —  the  so- 
called  laboring  classes,  and  in  promoting  in  all 
ranks  in  life  a  feeling  of  brotherhood.  ...  It 
is  not  through  worship  alone  that  we  shall  reach 
them ;  but  even  more,  I  believe,  by  the  provision 
of  places  of  innocent  pastime  and  social  inter- 
course among  themselves,  free  from  the  dangers 
of  alluring  saloons,  and  yet  antidotes  to  the  gloom 
of  unattractive  homes  in  crowded  lanes  and  alleys. 
Out  of  them  they  will  pass,  under  the  Church's 
encouragement,  into  her  places  of  prayer  of  their 
own  choice  and  motion." 


IV. 


ETHICS  AND   ECONOMICS. 


ETHICS  AND  ECONOMICS. 


-O-OXXOO- 


In  the  study  of  no  science  is  it  more  important 
to  bear  in  mind  the  distinction  between  words  and 
ideas  than  in  political  economy.  Locke  enforces 
the  far-reaching  character  of  this  distinction  in 
general  in  one  of  the  books  of  his  wonderful  work, 
"  Essay  on  the  Human  Understanding." 

The  following  personal  anecdote  is  narrated; 
and  so  weighty  is  the  truth  which  it  conveys,  that 
it  ought  to  be  read  frequently  and  fully  grasped: 
"I  was  once  in  a  meeting  of  very  learned  and 
ingenious  physicians,  where  by  chance  there  arose 
a  question  whether  any  liquor  passed  tin  ough  the 
filaments  of  the  nerves.  I  (wlio  had  been  used  to 
suspect  that  the  greatest  part  of  disputes  were 
more  about  the  signification  of  words,  than  a  real 
difference  in  the  conception  of  things)  desired 
that,  before  they  went  any  further  on  in  this  dis- 
pute, they  Avould  first  establish  amongst  them 
what  the  word  '  liquor '  signified.  .  .  .  They  were 
pleased  to  comply  Avith  my  motion,  and,  upon  ex- 
amination, found  that  the  signification  of  that 
word  was  not  so  settled  and  certain  as  they  had 
all  imagined,  but  that  each  of  them  made  it  a  sign 


116  ETHICS  AND  ECONOMICS. 

of  a  different  complex  idea.  This  made  them  per- 
ceive that  the  main  of  their  dispute  was  about  the 
signification  of  that  term,  and  that  they  differed 
very  little  in  their  opinion  concerning  some  fluid 
and  subtile  matter  passing  through  the  conduits  of 
the  nerves,  though  it  was  not  so  easy  to  agree 
whether  it  was  to  be  called  '  liquor '  or  no,  —  a 
thing  which  then  each  considered  he  thought  it 
not  worth  the  contending  about." 

This  illustration  brings  us  at  once  to  the  heart 
of  a  large  part  of  past  economic  controversies. 
The  same  words  have  stood  to  different  men  for 
different  ideas ;  and  in  their  hot  debates  about 
capital,  A^alue,  money,  and  the  like,  they  have 
often  been  talking  about  things  not  at  all  the 
same,  though  they  supposed  them  to  be  so.  One 
man  comes  forward  with  a  definition  of  value,  and 
cries  out,  "  It  is  of  vital  importance,"  as  if  that 
would  settle  all  the  social  problems  of  the  ages, 
whereas  he  has  simply  told  us  how  he  intends  to 
use  a  particular  word.  He  has  really  accomplished 
nothing  in  economics.  Having  settled  upon  his 
signs,  he  is  ready  to  begin  work.  I  may  choose  to 
adopt  another  definition :  what  does  that  signify  ? 
Simply  this :  to  me  this  sign  stands  for  this  idea ; 
both  may  be  right,  though  it  is  of  course  important 
to  be  consistent,  and  retain  throughout  the  same 
sign  for  the  same  idea.  Another  gives  a  definition 
for  capital,  and  then  says,  "  To  speak  of  produc- 
tive capital  is  mere  tautology."  —  "  Of  course,  my 


ETHICS  AND  ECONOMICS.  117 

dear  sir,"  I  reply, ''  the  idea  of  productivity  is  im- 
plied in  your  definition,  but  it  is  not  implied  in 
mine.  Your  proposition,  as  oftens  happens,  is  a 
mere  repetition  of  what  you  already  said  about  cap- 
ital in  your  definition ;  but  capital  is  not  a  living 
definite  thing,  like  a  horse  or  a  cow.  If  it  were, 
our  difference  of  definition  might  imply  error ;  at 
any  rate,  a  difference  of  opinion." 

Let  us  take  the  case  of  money.  One  economist 
ardently  maintains  that  national  bank-notes  are 
money;  another  denies  tliis.  Controversy  waxes 
warm ;  but  ask  them  both  to  define  money,  and 
yoii  shall  find  that  each  included  his  proposition 
in  his  definition.  It  is  mere  logomachy,  nothing 
more. 

One  writer  —  and  a  very  clever  one  —  says, 
"  Value  never  means  utility."  That  is  incorrect. 
Good  writers  have  used  it  with  that  meaning. 
What  he  ought  to  have  said  is,  "  According  to  my 
definition  it  can  never  mean  utility." 

When  we  pass  over  to  definitions  of  political 
economy,  we  encounter  like  divergence  of  concep- 
tion, and  this  explains  much  controversial  writing. 
The  words  "  political  economy  "  do  not  convey  the 
same  meaning  to  all  persons,  nor  have  they  been 
a  sign  for  an  idea  which  has  remained  constant  in 
time. 

A  definition  means  one  of  two  things,  —  what 
is,  or  what  one  wishes  something  to  be.  What  is 
political  economy  ?   We  can  give  an  answer  which 


118  ETHICS  AND  ECONOMICS. 

will  describe  the  various  classes  of  subjects  treated 
under  that  designation,  or  we  may  simply  state 
what  we  think  the  term  ought  to  include.  The 
latter  course  is  that  which  the  doctrinaire  always 
follows. 

Professor  Sidgwick,  in  his  "  Scope  and  Method 
of  Economic  Science,"  complains  because  certain 
recent  writers  include  *'  what  ought  to  be  "  in 
their  political  discussion.  Does  political  economy 
include  anything  more  than  what  is  ?  Is  its  prov- 
ince confined  to  an  analysis  of  existing  institutions 
and  the  social  phenomena  of  to-day?  Here  Ave 
have  to  do  with  a  question  of  fact.  What  do 
writers  of  recognized  standing  discuss  under  the 
heading  or  title  "  political  economy  "  ?  Open  your 
Mill,  3^our  Schonberg,  your  Wagner,  your  eco- 
nomic magazines,  and  you  readily  discern  that  the 
course  of  economic  thought  is  largely,  perhaps 
mainly,  directed  to  what  ought  to  be.  It  is  not, 
as  Professor  Sidgwick  says,  that  German  econo- 
mists, in  their  declamations  against  egoism,  con- 
found what  is  with  what  ought  to  be ;  for  no 
economists  know  so  well  what  is,  but  that  they 
propose  to  help  to  bring  about  what  ought  to  be. 
This  is  the  reason  why  the  more  recent  economic 
thinkers  may  be  grouped  together  as  the  "  ethical 
school."  They  consciously  adopt  an  ethical  ideal, 
and  endeavor  to  point  out  the  manner  in  which  it 
may  be  attained,  and  even  encourage  people  to 
strive  for  it. 


ETHICS  AND  ECONOMICS.  119 

But  this  is  not  all.  As  has  been  well  pointed 
out  by  Professor  Giddings,  what  is  includes  what 
ought  to  be.  The  ideal  exists,  but  not  universally. 
The  ethical  aim  of  reformers  is  to  render  general 
that  excellence  which  at  the  time  is  isolated. 
Past,  present,  and  future  are  organically  connected. 
The  germs  of  a  better  future  always  exist  in  the 
present,  but  they  require  careful  nursing.  They 
do  not  develop  spontaneously. 

This  establishes  a  relation  between  ethics  and 
economics  which  has  not  always  existed,  because 
the  scope  of  the  science  has  been,  as  a  matter  of 
fact,  enlarged.  The  question  is  asked.  What  is  the 
purpose  of  our  economic  life?  and  this  at  once 
introduces  ethical  considerations  into  political 
economy.  Of  course,  it  is  easily  possible  to  enter 
into  a  controversy  as  to  the  wisdom  of  this  change 
of  conception.  Some  will  maintain  that  economic 
science  will  do  well  to  abide  by  the  conception 
current  at  an  earlier  period  in  its  development, 
and  restrict  itself  to  a  discussion  of  things  as 
they  are  without  regard  to  past  growth  or  future 
evolution.  The  discussion  between  representa- 
tives of  these  two  conceptions  would  reveal  dif- 
ferences of  opinion  as  regards  economic  facts  and 
economic  forces. 

Why  should  economic  science  concern  itself 
with  what  ought  to  be  ?  The  answer  must  in- 
clude a  reference  to  the  nature  of  our  economic 
life. 


120  ETHICS  AND  ECONOMICS. 

This  life,  as  it  is  understood  by  representatives 
of  the  new  school,  is  not  something  stationary  :  it 
is  a  growth.  What  is,  is  not  what  has  been,  nor 
is  it  what  Avill  be.  Movement  is  uninterrupted ; 
but  it  is  so  vast,  and  we  are  so  much  a  part  of  it, 
that  we  cannot  easily  perceive  it.  It  is  in  some 
respects  like  the  movement  of  the  earth,  which 
can  only  be  discerned  by  difficult  processes.  We 
are  not  conscious  of  it.  Although  the  thought  of 
evolution  of  economic  life  had  not  until  recentlv, 
I  think,  been  grasped  in  its  full  import,  yet  econo- 
mists of  the  so-called  older  school,  like  Bagehot 
and  John  Stuart  Mill,  admitted  that  the  doctrines 
which  they  received  applied  only  to  a  compara- 
tively few  inhabitants  of  the  earth's  surface,  and 
even  to  them  only  during  a  comparatively  recent 
period.  In  other  words,  English  political  economy 
described  the  economic  life  of  commercial  Eng- 
land in  the  nineteenth  century.  Now,  a  growth 
cannot  well  be  comprehended  by  an  examination 
of  the  organism  at  one  period.  The  physiologist 
must  know  something  about  the  body  of  the  child, 
of  the  youth,  of  the  full-grown  man,  and  of  the 
aged  man,  before  he  fully  understands  the  nature 
of  the  human  body.  Our  biologists,  indeed,  insist 
that  they  must  go  back  to  the  earliest  periods,  and 
trace  the  development  of  life-forms  forward  dur- 
ing all  past  periods,  and  they  endeavor  to  point 
out  a  line  of  growth.  The  modern  economist 
desires    to    study   society   in   the   same    manner. 


ETHICS  AND  ECONOMICS.  121 

Lord  Sherbrooke  and  others  have  claimed  for 
political  economy  the  power  of  prediction,  and 
this  has  l)een  ])ased  on  the  assumption  that  men 
will  continue  to  act  precisely  as  they  have  acted 
in  time  past.  What  seems  to  me  a  more  truly 
scientific  conception  is  this:  the  economist  hopes 
to  understand  industrial  society  so  thoroughly, 
that  he  may  be  able  to  indicate  the  general  lines 
of  future  development.  It  follows  from  all  this, 
that  the  future  is  something  which  proceeds  from 
the  present,  and  depends  largely  upon  forces  at 
work  in  the  past. 

More  than  this  is  true.  The  economic  life  of 
man  is  to  some  considerable  extent  the  product  of 
the  human  will.  John  Stuart  Mill  draws  the  line 
in  this  way :  he  says  that  production  depends 
upon  natural  laws,  while  distribution  "  is  mat- 
ter of  human  institution  solely."  Both  statements 
are  somewhat  exao-trerated.  The  truth  is,  politi- 
cal  economy  occupies  a  position  midway  between 
ph3^sical  or  natural  science  and  mental  science. 
It  is  a  combination  of  both.  With  the  inventions 
and  discoveries  of  modern  times,  we  seem  almost 
to  have  solved  the  problem  of  production  :  but 
the  problem  of  an  ideal  distribution  of  products 
still  awaits  a  satisfactory  solution.  But  how 
largely  does  this  depend  on  human  will?  Mill 
points  to  the  institution  of  private  property  as 
fundamental  in  the  distribution  of  goods.  This 
is  true,  and  the  historical  economist  discovers  that 


122  ETHICS  AND  ECONOMICS. 

the  idea  of  property  is  something  fluctuating.  He 
ascertains  that  there  was  a  time  when  landed 
property  Avas  mostly  held  in  common ;  that  in 
certain  parts  of  the  earth  it  is  still  held  in  that 
manner;  while  there  are  far-reaching  variations 
in  systems  of  land-tenure,  even  in  England, 
France,  and  Germany,  —  all  of  them  countries 
in  about  the  same  stage  of  economic  development. 
Take  changes  in  labor.  The  laborer  has  been  a 
slave,  a  serf,  and  a  freeman  in  various  stages  of 
economic  development.  His  condition  has  been 
one  of  human  institution,  yet  how  largely  fraught 
with  consequences  for  the  distribution  of  goods. 
One  more  illustration :  take  even  railways.  How 
differently  would  the  wealth  of  the  United  States 
to-day  be  distributed,  had  we  adopted  an  exclu- 
sive system  of  state  railways  in  the  beginning  of 
railway  construction,  and  adhered  to  that  system ! 

The  ethical  school  of  economists  aims,  then,  to 
direct  in  a  certain  definite  manner,  so  far  as 
may  be,  this  economic,  social  growth  of  mankind. 
Economists  who  adhere  to  this  school  wish  to 
ascertain  the  laws  of  progress,  and  to  show  men 
how  to  make  use  of  them. 

It  has  been  said  that  recent  tendencies  in  politi- 
cal economy  indicate  a  return  to  Adam  Smith; 
and  as  in  philosophy  the  watchword,  "  Back  to 
Kant,"  has  come  into  vogue,  it  has  been  thought 
that  political  economists  ought  to  find  inspiration 
in  the  cry,  "  Back  to  Adam  Smith !  "     While  rec- 


ETHICS  AND  ECONOMICS.  123 

ognizing  the  truth  which  this  imphes,  I  am  in- 
clined to  the  opinion  that  in  some  respects  the 
drift  is  back  even  to  PlatOo  If  you  should  attempt 
to  develop  a  conception  of  political  economy  out 
of  Plato's  writings,  would  it  not,  when  formu- 
lated, be  about  as  follows  :  Political  economy  is 
the  science  which  prescribes  rules  and  regulations 
for  such  a  production,  distribution,  and  consump- 
tion of  wealth  as  to  render  the  citizens  good  and 
happy  ?  ^  With  this  compare  Laveleye's  definition 
as  found  in  his  text-book :  ''  Political  economy 
may  therefore  be  defined  as  the  science  which 
determines  what  laws  men  ought  to  adopt  in 
order  that  they  may,  with  the  least  possible  ex- 
ertion, procure  the  greatest  abundance  of  things 
useful  for  the  satisfaction  of  their  wants ;  may 
distribute  them  justly,  and  consume  them  ration- 
ally." ^  Though  exception  may  be  taken  to  this 
definition  as  a  rather  too  narrow  conception  of 
political  economy,  it  answers  very  well  the  pur- 
poses of  the  present  article,  for  it  draws  attention 
to  the  ethical  side  of  the  recent  development  of 
economics. 

It  is  well  to  describe  somewhat  more  in  detail 
the  ethical  ideal  which  animates  the  new  political 
economy.  It  is  the  most  perfect  development  of 
all  human  faculties  in  each  individual,  which  can 

1  See  the  writer's  "  Past  and  Present  of  Political  Economy," 
p.  48. 

2  Taussig  edition,  New  York,  1884,  p.  3, 


124  ETHICS  AND  ECONOMICS. 

be  attained.  There  are  powers  in  every  human 
being  capable  of  cultivation ;  and  each  person,  it 
may  be  said,  accomplishes  his  end  when  these 
powers  have  attained  the  largest  growth  which  is 
possible  to  them.  This  means  anything  rather 
than  equality.  It  means  the  richest  diversity,  for 
differentiation  accompanies  development.  It  is 
simply  the  Christian  doctrine  of  talents  com- 
mitted to  men,  all  to  be  improved,  whether  the 
individual  gift  be  one  talent,  two,  five,  or  ten  tal- 
ents. The  categorical  imperative  of  duty  enforces 
upon  each  rational  being  perfection  "  after  his 
kind."  Now,  the  economic  life  is  the  basis  of 
this  growth  of  all  the  higher  faculties  —  faculties 
of  love,  of  knowledge,  of  sesthetic  perception,  and 
the  like,  as  exhibited  in  religion,  art,  language, 
literature,  science,  social  and  political  life.  ^  What 
the  political  economist  desires,  then,  is  such  a  pro- 
duction and  such  a  distribution  of  economic  goods 
as  must  in  the  highest  practicable  degree  subserve 
the  end  and  purpose  of  human  existence  for  all 
members  of  society.^ 

This  is  different  from  the  conception  of  life 
which  is  current  in  society,  though  it  is  in  har- 
mony with  the  ethical  ideal  of  Christianity.  The 
majority  of  the  well-to-do  tacitly  assume  that  the 
masses  are  created  to  minister  unto  their  pleasure, 
wdiile  this  ethical  ideal  does  not  alloAV  us  to  accept 
the  notion  that  any  one  lives  merely  "  to  subserve 
another's  gain."     An  illustration  will  make  clear 


ETHICS  AND  ECONOMICS.  125 

this  clift'erence.  Listen  to  two  ladies  discussing 
the  education  of  the  serving  class,  and  you  shall 
find  that  the  arguments  probably  all  turn  upon 
the  effect  thereby  produced  upon  them  as  ser- 
vants. An  incident  which  happened  at  a  gath- 
ering of  some  kind  of  a  ladies'  church  society 
tells  us  a  great  deal  about  our  ordinary  senti- 
ments. The  ladies  were  discussing  the  "  servant- 
girl  question,"  and  one  after  another  told  her 
troubles.  One  of  them,  however,  was  silent  until 
urged  to  tell  them  about  her  experiences.  She 
said,  "  Really,  I  have  no  trouble  with  servants." 
"How  is  that?"  all  exclaimed.  Finally  she  con- 
fessed that  she  made  her  servants  a  matter  of 
prayer  and  asked  that  she  might  be  taught  her 
duty  to  them.  "  Your  duty  !  "  was  the  surprised 
exclamation ;  but  a  new  light  began  to  dawn  on 
them.  Some  confessed  that  they  had  asked  the 
Lord  to  send  them  good  servants,  but  no  one  else 
had  ever  asked  to  know  her  duty  to  her  servants. 
As  has  already  been  stated,  the  demand  of 
ethics  is  not  equality.  A  large  quantity  of 
economic  goods  is  required  to  furnish  a  satisfac- 
tory basis  for  the  life  of  the  naturally  gifted. 
Books,  travel,  the  enjoyment  of  works  of  art,  a 
costly  education,  are  a  few  of  these  things. 
Others  lower  in  the  scale  of  development  will 
need  fewer  economic  goods.  One  may  be  able  to 
satisfy  all  rational  needs  for  what  can  be  pur- 
chased for  three  dollars  a  day,  while  another  may 


126  ETHICS  AND  ECONOMICS. 

need  four  times  that  amount.  Again  :  while  it  is 
probable  that  those  who  belong  to  the  ethical 
school,  as  it  is  called,  with  i\Iill,  look  forward 
with  satisfaction  to  a  time  when  the  condition  of 
an  ordinary  servant  will  be  held  to  be  beneath 
members  of  civilized  society,  it  is  doubtless 
true  that  large  numbers  to-day,  and  for  a  long 
time  to  come,  like,  perhaps,  the  majority  of  our 
negroes,  will  find  in  the  condition  of  servants  in 
really  superior  families  precisely  the  best  possible 
opportunity  for  personal  development  which  they 
are  able  to  use ;  and  it  is  possible  that  there  will 
ahvays  be  some  unwortliy  of  anything  higher  than 
a  menial  position. 

The  ethical  view  of  economics  rejects  the  com- 
munism of  Baboeuf  as  something  not  merely  im- 
practicable, but  as  something  not  at  all  desirable. 
On  the  other  hand,  social  ethics  will  not  allow  us 
for  one  moment  to  accept  the  apparent  ideal  of 
Renan,  when  he  calmly  assures  us,  that,  to  such 
an  extent  do  the  many  subserve  the  gain  of  the 
few,  that  forty  millions  may  well  be  regarded  as 
dung,  do  they  but  supply  the  fertility  which  will 
produce  one  truly  great  man.  Like  many  others, 
including  indeed  representatives  of  high  culture, 
he  seems  to  regard  human  development  as  some- 
thing existing  altogether  apart  from  individuals, 
as  an  end  to  be  pursued  in  itself  without  regard 
to  the  condition  of  human  beings  as  such. 

It  cannot  well  be  argued  that  present  society 


ETHICS  AND   ECONOMICS.  127 

satisfies,  in  so  high  a  degree  as  one  may  rationally 
desire,  the  demands  of  ethics.  On  the  one  hand, 
we  see  those  wlio  are  injnred  by  a  snperfluity  of 
economic  goods ;  and,  on  the  other,  those  Avho 
have  not  the  material  ])asis  on  whicli  to  hnild  the 
best  possible  superstructure.  In  both  cases  this  is 
waste  of  liuman  power,  or,  we  might  say,  waste  of 
man. 

^It  is  desired  in  future  so  to  guide  and  direct  the 
forces  which  control  the  production  and  distribu- 
tion of  economic  goods,  that  they  may  in  the  high- 
est degree  subserve  the  ends  of  humanity.  It  is 
not  claimed  that  the  power  of  man  is  unlimited, 
but  it  is  maintained  that  it  can  and  will  accom- 
plish great  things. j 

Here  we  have  at  once  a  standard  by  which  to 
test  economic  methods.  Take  the  case  of  low 
wages.  It  is  argued  that  low  wages  increase  pos- 
sible production.  Even  if  this  be  so,  such  wages 
diminish  the  power  of  the  recipients  to  participate 
in  the  advantages  of  existing  civilization,  and  con- 
sequently defeat  the  end  and  purpose  of  all  pro- 
duction. Child  labor,  female  labor,  and  excessive 
hours  of  labor,  fall  under  the  same  condemnation. 
In  the  language  of  Roscher,  "  the  starting-point  as 
well  as  the  object-point  of  our  science  is  man." 

It  has  been  said  truthfully  that  the  essential 
characteristic  of  the  new  political  economy  is  the 
relation  it  endeavors  to  establish  between  ethics 
and  economic  life.     A  new  conception  of  social 


128  ETHICS  AND  ECONOMICS. 

ethics  is  introduced  into  economics,  and  the  stand% 
point  is  taken  that  there  should  be  no  divergence 
between  the  two.  While  representatives  of  an 
older  view  endeavor  carefully  to  separate  the  two, 
the  adherents  of  the  ethical  school  attempt  to 
bring  them  into  the  closest  relation,  —  indeed,  I 
may  say,  an  inseparable  relation.  They  apply 
ethical  principles  to  economic  facts  and  economic 
institutions,  and  test  their  value  by  that  standard. 
Political  economy  is  thus  brought  into  harmony 
with  the  great  religious,  political,  and  social  move- 
ments which  characterize  this  age ;  ?or  the  essence 
of  them  all  is  the  belief  that  there  ought  to  be  no 
contradiction  between  our  actual  economic  life  and 
the  postulates  of  ethics  and  a  determination  that 
there  shall  be  an  abolition  of  such  things  as  will 
not  stand  the  tests  of  this  rule.,  If  industrial  so- 
ciety  as  it  exists  at  present  does  not  answer  this 
requirement,  then  industrial  society  stands  con- 
demned; or,  in  so  far  as  it  fails  to  meet  this  re- 
quirement, in  so  far  is  it  condemned.  It  is  not 
that  it  is  hoped  to  reach  a  perfect  ideal  at  one 
bound,  but  that  the  ideal  is  a  goal  for  which  men 
must  strive.  The  new  conception  of  the  state  is 
thus  secondary,  in  the  opinion  of  the  adherents  of 
the  ethical  school,  to  the  new  conception  of  social 
ethics.  Doubtless  there  is  a  new  conception  of 
the  state ;  for  in  this  co-operative  institution  is  dis- 
covered one  of  the  means  to  be  used  to  accomplish 
the  end  of  human  society,  the  ethical  ideal.  ^  Per- 


ETHICS  AND  ECONOMICS.  129 

liaps  still  more  important  is  the  departure  of  econ- 
omists from  the  individualistic  philosophy  which 
characterized  the  era  of  the  French  Revolution, 
and  wliich  has  gained  such  a  stronghold  in  America, 
because  our  republic  happened  to  be  founded  at  a 
time  when  this  view  of  individual  sovereignty  was 
in  the  ascendant.  ^  The  philosophy  of  individual- 
ism came  to  us  from  England,  which  had  been 
influenced  by  France,  as  well  as  directly  from 
France,  at  a  time  Avhen  our  thought  was  in  a 
formative  period,  and  was  especially  open  to  new 
ideas.  But  the  ethical  school,  I  think  it  safe  to 
say,  places  society  above  the  individual,  because 
the  whole  is  more  than  any  of  its  parts ;  also  be- 
cause, as  Aristotle  says,  "  the  whole  includes  all  the 
parts,  but  the  part  does  not  include  the  whole." 
In  time  of  war,  society  demands  even  the  sacrifice 
of  life ;  in  time  of  peace,  it  is  held  right  that  in- 
dividual sacrifices  should  be  demanded  for  the 
good  of  others.  The  end  and  purpose  of  economic 
life  are  held  to  be  the  greatest  good  of  the  great- 
est number,  or  of  society  as  a  whole.  This  view 
is  found  distinctly  expressed  in  Adam  Smith's 
"  Wealth  of  Nations,"  particularly  in  one  place, 
where  he  says,  "  those  exertions  of  the  natural 
liberty  of  a  few  individuals,  which  may  endanger 
the  liberty  of  the  whole  society,  are,  and  ought  to 
be,  restrained  by  the  laws  of  all  governments." 
This  view,  however,  does  not  imply  a  conflict  be- 
tween the  development  of  the  individual  and  the 


130  ETHICS  AND  ECONOMICS. 

development  of  society.  Self-development  for  the 
sake  of  others  is  the  aim  of  social  ethics.  Self  and 
others,  the  individual  and  society,  are  thus  united 
in  one  purpose,  i 

It  is  not  possible  to  develop  all  these  thoughts  in 
a  single  essay,  for  that  would  indeed  require  a 
large  book ;  nor  can  any  attempt  be  made  to  offer 
anything  like  complete  proof  of  the  various  prop- 
ositions enunciated.  It  has  been  my  purpose  to 
describe  briefly  a  line  of  thought  which  it  seems  to 
me  characterizes  what  is  called  the  new  political 
economy ;  and  it  should  be  distinctly  understood 
that  this  paper  claims  only  to  be  descriptive  and 
suggestive. 

It  may  be  well,  in  conclusion,  to  point  out  the 
fact  that  the  ethical  conception  of  political  econ- 
omy harmonizes  with  recent  tendencies  in  ethics. 
The  older  ethical  systems  may,  I  think,  be  called 
individual.  The  perfection  of  the  individual,  or 
the  worthiness  of  the  individual,  to  use  another 
expression,  w\as  the  end  proposed.  Moral  excel- 
lence of  a  single  person  was  considered  as  some- 
thing wdiich  mio'ht  exist  bv  itself,  and  need  not 
bear  any  relation  to  one's  fellows.  ]Men  were 
treated  as  units,  and  not  as  members  of  a  body. 
The  new  tendency  of  which  I  speak,  however,  pro- 
ceeds from  the  assumption  that  society  is  an  organ- 
ism, and  that  the  individual  is  a  part  of  a  larger 
Avhole.  Rudolph  von  Ihering  develops  this  idea 
in  the  first  two  volumes  of  his  Ziveck  im  Reclit. 


ETHICS  AND  ECONOMICS.  131 

The  source  of  ethics  he  finds  in  society ;  the  end 
of  ethics  hkewise  is  discovered  in  society ;  and 
from  society,  according  to  this  theory,  is  derived 
the  ethical  motive  power  which  resides  in  tlie 
human  will.^  Social  ethics  thus  replaces  indi- 
vidual ethics.  Ethics  becomes  one  of  the  social 
sciences,  and  indeed,  to  use  Ihering's  expression, 
the  "  queen  "  of  them  all.  With  this  view  of  Iher- 
ing,  should  be  compared  the  teaching  of  Lotze  ; 
and  I  will  close  this  paper  with  a  quotation  of 
some  length  from  his  "  Practical  Philosophy " : 
"  To  antiquity,  man  appeared  without  any  mani- 
fest attachment  to  a  coherent  system,  transcend- 
ing his  earthly  life,  pre-eminently  as  a  creature  of 
nature,  whose  aim  —  not  so  much  moral  as  alto- 
gether natural  —  could  only  consist  in  bringing  all 
the  bodily  and  spiritual  capacities  with  which  he 
is  endowed  by  nature,  to  the  most  intensive,  and 
at  the  same  time  harmonious,  cultivation.  .  .  . 
This  whole  culture  is  not  a  preparation  of  the 
powers  for  a  work  to  be  accomplished ;  but  it  is  a 
self-aim  to  such  an  extent  that  the  self-enjoyment 
of  one's  own  fair  personalit}^  and  its  secure  tenure 
against  all  attacks  from  without,  form  the  sole 
content  of  such  a  life.  .  .  .  Just  the  opposite  of 
this,  under  the  influence  of  Christianity,  the  con- 

1  See  work  Zivech  im  JRechf.  A  resume  of  his  arguments 
may  be  found  in  his  article,  "  Die  geschichtlich-gesellschaf tlichen 
Grundlagen  der  Ethik,"  in  Jahrbuchfur  Gesetzgebung,  Verioaltung, 
und  Volkswirthschaft,  for  1882. 


132  ETHICS  AND  ECONOMICS. 

viction  is  formed,  that,  strictly  speaking,  every 
man  is  called  only  to  the  service  of  others ;  that 
the  effort  to  concentrate  all  possible  excellences  in 
one's  own  person  is,  at  bottom,  only  a  'shining 
vice ' ;  but  true  morality  consists  in  the  complete 
surrender  of  one's  own  self,  and  in  self-sacrifice  for 
others.  .  .  .  Nothing,  therefore,  remains  for  us  to 
do  but  to  supplement  the  ancient  self-satisfaction, 
without  surrendering  aesthetic  culture,  by  having 
all  the  powers  acquired  by  such  culture  placed 
at  command  for  the  accomplishment  of  a  life-aim 
in  accordance  with  motions  of  benevolence  ;  "  and 
"benevolence,  .  .  .  the  service  of  others,  consti- 
tutes the  focal  point  of  ethical  ideas."  ^ 

1  See  Lotze's  "  Practical  Philosophy,"  Professor  Ladd's  edi- 
tion, Boston,  1855,  pp.  58-60. 


I^i:JB3L.IC.A.TI01SrS 

OF 

THOMAS    Y.   CROWELL  &  CO., 

13  ASTOR   PLACE,   N.  Y. 


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The  Light  of  the  Ages  (Asia,  Africa,  Europe) 


1.25 
1.25 

1.25 
1.25 

1-25 


Christmas  Country.  Translated  from  the  Danish  and 
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Crime    and   Punishment.      A   Russian  Realistic  Novel. 

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Isabel  F.  Hapgood.     i2mo 1.25 

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Bv  Nikolai  V.  Gogol.  Translated  from  the  Russian  by 
Isabel  F.  Hapgood.     2  vols.,  i2mo 2.50 

A  Dictionary  of  Quotations  from  the  Poets.  With 
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« 


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The  Invaders,  and  Other  Stories.  Tales  of  the  Cau- 
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Marquis  of  Penalta  (Marta  y  Maria).  A  Realistic 
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Maximina.  A  novel.  By  Don  Armando  Palacio  Valdes. 
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Meditations  of  a  Parish  Priest.  By  Joseph  Roux. 
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My  Confession  and  the  Spirit  of  Christ's  Teaching. 
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Translated  from  the  Russian.      i2mo     .....      i.oo 

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Smith.     i2mo         .........      i.co 

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Noted  Princes,  Authors,  and  Statesmen  of  our 
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traits.    i2mo  .........      1.50 

Poems  in  Color.     With  56  illustrations  by  W.  J.  Whitte- 

MORE. 

I  Remember,  by  Hood.  Sunrise  on  the  Hills,  by  Long- 
fellow. Worship  of  Nature,  by  Whittier.  Sea  Pict- 
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Wrecked  on  Labrador.  A  story  for  boys.  By  W.  A. 
Stearns.     i2mo  .,....••      1-50 


PUBLICATIONS  OF  THOMAS  Y.  C It O WELL  <&  CO. 


CROWELL'S    POETS. 


The  various  and  attractive  styles  of  binding-  in  which 
the  numerous  editions  of  this  well  known  series  are  now 
published,  together  with  the  superior  quality  of  paper  and 
presswork,  and  the  remarkably  low  prices,  enables  us  to 
supply  all  readers  with  just  the  edition  desired,  whether  for 
school  use,  family  libraries,  or  holiday  gifts. 

The  following  list  shows  the  style  of  binding,  and  prices 
of  the  various  editions. 

Half-Russia  Edition.  Especially  adapted  for  handy  reading 
and  school  use.  Marbled  edges,  without  red  line  borders.  i2mo. 
Per  vol.  $i.oo. 

Red  liine  Edition.  Red  line  borders,  illustrated,  and  ele- 
gantly bound  in  new  and  beautiful  designs.  Cloth,  gilt  edges. 
i2mo.     Per  vol.  $1.25. 

Seal  Russia  Edition  (Red  Line).  Bound  in  full  leather, 
padded  covers,  gilt  edges,  each  volume  boxed.  Very  neat  and  at- 
tractive style.     i2mo.     Per  vol.  $2.50. 

Embossed  Calf  Edition  (Red  Line).  Gilt  edges,  padded 
leather  covers,  fancy  embossing,  each  volume  boxed.  i2mo. 
Per  vol    $2.50. 

The  Laurel  Edition  (Red  Line).  Gilt  edges,  padded  leather 
covers,  handsomely  embossed  in  blank  and  gold  designs,  each  vol- 
ume boxed.     i2mo.     Per  vol.  $2.50. 

India  Bamboo  Edition  (Red  Line).  Padded,  embossed, 
flexible  covers,  round  corners,  full  gilt,  and  rolled  gold  edges, 
each  volume  boxed.     i2mo.     Per  vol.  $3.00. 

Library  Edition.  Printed  on  laid  paper,  without  red  line  bor- 
ders, gilt  top,  uncut  edges.  Cloth,  121110,  per  vol.  $1.50;  half- 
calf,  marbled  edges,  $3.00.  Especially  adapted  to  the  wants  of 
those  desiring  a  neat  and  attractive  edition  for  library  use. 

Wild-Rose  Edition.  Printed  on  laid  paper,  bound  in  extra 
cloth,  with  elegant  wild  rose  design,  in  red  and  gold,  on  the 
cover,  making  a  tasteiul  and  appropriate  gift  book,  of  new  and 
unique  style,  gilt  edge.     i2mo.     Per  vol.  $2.00. 


10  PUBLICATIOXS  OF  THOMAS  Y.  CR DWELL  S  CO. 


Favorite  Illustrated  Edition.  With  designs  by  Taylor, 
Merrill,  Schell,  and  other  eminent  artists.  Printed  on  fine  cal- 
endered paper,  and  bound  in  very  attractive  style  for  holiday 
gifts.  Square  8vo,  cloth,  full  gilt,  per  vol.  $2.50;  tree  calf,  gilt 
edge,  per  vol.  $6.00;  Russia  calf,  round  corners,  padded  covers, 
gilt  edges,  per  vol.  $6.00;  Turkey  morocco,  round  corners,  pad- 
ded covers,  gilt  edges,  per  vol.  $6.00. 

Family  Edition.  Fully  illustrated,  printed  on  fine  calendered 
paper,  royal  8vo,  bevelled  boards,  stamped  in  full  gilt,  red  and 
black  ink.  Cloth,  gilt  edges,  per  vol.  $2.50;  russia  roan  calf, 
embossed,  padded  covers,  round  corners,  per  vol.  $5.00. 


The  following  is  the  list  of  volumes  comprised  in  our  series 
of  Poets,  and  gives  the  various  styles  of  binding,  and  price  per 
copy  at  which  they  can  be  furnished  by  the  publishers,  or 
obtained  from  any  bookseller  in  the  country. 

Arnold,  Matthew.    Red  line,  cloth,  $1.25. 

Aurora  Leigh.     Half  russia,  $1.00.     Red  line,  cloth,  1.25.  Seal 

russia,  2.50.     Embossed  calf,  2.50.     Laurel  edition,  2.50.  India 

bamboo,    300.      Favorite   edition,    cloth,    2.50;    tree    calf,  6.00; 
Russia  calf,  6  00;  Turkey  morocco,  6.00. 

jBrowning,  Mrs.  Half  russia,  $1.00.  Red  line,  cloth,  1.25.  Seal 
russia,  2.50.  Embossed  calf,  2.50.  Laurel  edition,  2.50.  India 
bamboo,  3.00.  Wild  Rose  edition,  2.00.  Library  edition,  cloth, 
1.50;  half  calf,  3.00.  Favorite  edition,  cloth,  2.50;  tree  calf, 
6.00;  Russia  calf,  6.00;  Turkey  morocco,  6.00.  Family  edition, 
cloth,  2.50;  Russia  roan  calf,  5.00. 

Browning,  Robert.  Half  russia.  $1.00.  Red  line,  cloth,  1.25. 
Seal  russia,  2.50.  Embossed  calf,  2.50.  Laurel  edition,  2.50. 
India  bamboo,  3.00.  Wild  Rose,  2.00.  Library  edition,  cloth, 
1.50;  half  calf,  3.00.  Favorite  edition,  cloth,  2.50;  tree  calf,  6.00; 
Russia  calf,  6.00;  Turkey  morocco,  6.00.  Family  edition,  cloth, 
2.50;  Russia  roan  calf,  5.00. 

Bryant.  Half  russia,  $1.00.  Red  line,  cloth,  1.25.  Seal  russia, 
2.50.  Embossed  calf,  2.50.  Laurel  edition,  2.50.  India  bamboo, 
3.00.    Wild  Rose,  2.00.   Library  edition,  cloth,  1.50;  half  calf,  3.00. 

Burns.  Half  russia,  $1.00.  Red  line,  cloth,  1.25.  Seal  russia, 
2.50.  Embossed  calf,  2.50.  Laurel  edition,  2.50.  India  bamboo, 
3.00.  Wild  Rose,  2.00.  Library  edition,  cloth,  1.50;  half  calf, 
3.00.  Favorite  edition,  cloth,  3.50;  tree  calf,  6.00;  Russia  calf, 
6.00;  Turkey  morocco,  6.00.  Family  edition,  cloth,  2.50;  Russia 
roan  calf,  5.00. 


PiJBLWATIOXS  OF  TIIOMAS   V.   CROWELL  db  (JO.  W 


Byron.  Half  russia,  $i.cxd.  Red  line,  cloth,  1.25.  Seal  russia, 
2.50.  Embossed  calf,  2.50.  Laurel  edition,  2.50.  India  bamboo, 
3.00.  Wild  Rose,  2.00.  Library  edition,  cloth,  1.50;  half  calf, 
3.00.  Favorite  edition,  cloth,  2.50;  tree  calf,  6.00;  Russia  calf, 
6.00;  Turkey  morocco,  6.00. 

CampbelL  Half  russia,  $1.00.  Red  line,  cloth,  1.25.  Wild  Rose, 
2.00.     Library  edition,  cloth,  1.50;  half-calf,  3.00. 

Chaucer.  Half  russia,  $1.00.  Red  line,  cloth,  1.25.  Wild  Rose, 
2.00.     Library  edition,  cloth,  1.50;   half  calf,  300. 

Christian  Year,  Keble'S.  Half  russia,  $1.00.  Red  line,  cloth, 
1.25.  Embossed  calf,  2.50.  Laurel  edition,  2.50.  India  bamboo, 
3.00. 

Coleridge.  Half  russia.  $1.00.  Red  line,  cloth,  1.25.  Wild  Rose, 
2.00.     Library  edition,  cloth,  1.50;  half  calf,  3.00. 

Cook,  Eliza.     Half  russia,  i  00.     Red  line,  cloth,  $1.25. 

Cowper.      Half  russia,  $1.00.     Red  line,  cloth,  1.25. 

Crabbe.     Red  line,  cloth,  $1.25. 

Dante.  Half  russia,  $1.00.  Red  line,  cloth,  1.25.  Wild  Rose, 
2.00.  Library  edition,  cloth,  1.50;  half  calf,  3.00.  Favorite  edi- 
tion, cloth,  2.50;  tree  calf,  6.00;  Russia  calf,  6.00;  Turkey  mo- 
rocco, 6.00. 

Dictionary  of  Quotations.  W^ild  Rose.  $2.00.  Library  edition, 
cloth,  1.50;  half  calf,  3.00.  Favorite  edition,  cloth,  2.50;  tree  calf, 
6.00;  Russia  calf,  6.00;  Turke}'  morocco,  6.00. 

Dryden.     Red  line,  cloth,  $1.25. 

Eliot,  George.  Half  russia,  $1.00.  Red  line,  cloth,  1.25.  Seal 
russia,  2.50.  Embossed  calf,  2.50.  Laurel  edition,  2.50.  India 
bamboo,  3.00.  Favorite  edition,  cloth,  2.50;  tree  calf,  6.00;  Rus- 
sia calf,  6.00;  Turkey  morocco,  6.00. 

Familiar  Quotations.  Half  russia,  $1.00.  Red  line,  cloth,  1.25. 
Seal  russia,  2.50.  Embossed  calf,  2.50.  Laurel  edition,  2.50. 
India  bamboo,  3.00. 

Favorite  Poems.  Half  russia,  $1.00.  Red  line,  cloth,  1.25.  Seai 
russia,  2.50.  Embossed  calf,  2.50,  Laurel  edition.  2.50.  India 
bamboo,  3.00.  Favorite  edition,  cloth,  2.50;  tree  calf,  6.00;  Rus- 
sia calf,  6.00;  Turkey  morocco,  6.00. 


12  PvnttCATions  of  thomas  r.  en o well  d-  co. 

Faust  (Goethe's).  Halfrussia,  $i.oo.  Red  line,  cloth,  1.25. 
Seal  russia.  2.50.  Embossed  calf,  2.50.  Laurel  edition,  2.50. 
India  bamboo.  3.00.  Favorite  edition,  cloth,  2.50;  tree  calf,  6.00; 
Russia  calf  6.00;  Turkey  morocco,  600. 

Goethe's  Poems.      Halfrussia,  $1.00.     Red  line,  cloth,  1.25. 

Golden  Treasury.  Half  russia,  $1.00.  Red  line,  cloth.  1.25. 
Embossed  calf,  2.50.  Laurel  edition,  2.50.  India  bamboo,  3.00. 
Wild  Rose,  2.00.  Library  edition,  cloth,  1.50;  half  calf,  3.00. 
Favorite  edition,  cloth,  a. 50;  tree  calf,  6.00;  Russia  calf,  6.00; 
Turkey  morocco,  6.00.  Family  edition,  cloth,  2.50;  Russia  roan 
calf,  5.00. 

Goldsmith.  Half  russia,  $1.00.  Red  line,  cloth,  1.25.  Seal  rus- 
sia, 2.50.  Embossed  calf,  2.50.  Laurel  edition,  2.50.  India 
bamboo,  3.00.  "Wild  Rose,  2.00.  Library  edition,  cloth,  1.50; 
half  calf,  3.00.  Favorite  edition,  cloth,  2.50;  tree  calf,  6.00;  Rus- 
sia calf,  6.00;  Turkey  morocco,  6.00. 

Hemans,  Mrs.  Half  russia,  $r.oo.  Red  line,  cloth,  1.25.  Seal 
russia,  2.50.  Embossed  calf,  2.50.  Laurel  edition,  2.50.  India 
bamboo,  3.00. 

Herbert.     Halfrussia,  $1.00.     Red  line,  cloth,  1.25. 

Holmes.     Family  edition,  cloth,  $2.50.     Russia  roan  calf,  5.00. 

Hood.     Half  russia,  $1.00.     Red  line,  cloth,  1.25. 

Hugo,  Victor.  Half  russia,  $1.00.  Red  line,  cloth,  1.25.  Em- 
bossed calf,  2.50.     Laurel  edition,  2.50. 

Iliad.  Half  russia,  $1.00.  Red  line,  cloth,  1.25.  Embossed  calf 
2.50.  Laurel  edition,  2.50.  Wild  Rose,  2.00.  Library  edition, 
cloth,  1.50;  half  calf,  3.00. 

Ingoldsby  Legends.  Half  russia,  $1.00;  Red  line,  cloth,  1.25. 
Seal  russia,  2.50.  Embossed  calf,  2.50.  Laurel  edition,  2.50. 
India  bamboo,  3.00.  Wild  Rose,  2.00.  Library  edition,  cloth, 
1.50;  half  calf,  3.00.  Favorite  edition,  cloth,  2.50;  tree  calf,  6.00; 
Russia  calf,  6.00;  Turkey  morocco,  6.00. 

Irish  Melodies.    Red  line,  cloth,  $1.25. 


PUBLICATIONS  OF  THOMAS  Y.   CROWELL  db  CO.  IS 


Jean  Ingelow.  Half  russia,  $i.oo.  Red  line,  cloth,  1.25.  Seal 
russia,  2.i;o.  Embossed  calf,  2.50.  Laurel  edition,  2.50.  India 
bamboo,  "3.00.  Wild  Rose,  2.00.  Library  edition,  cloth,  1.50; 
half  calf,  3.00.  Favorite  edition,  cloth,  2.50;  tree  calf,  6.00;  Rus- 
sia calf,  6.00;  Turkey  morocco,  6.00.  Family  edition,  cloth,  2.50; 
Russia  roan  calf,  5.00. 

Keats.  Half  russia,  $1.00.  Red  line,  cloth,  1.25.  Wild  Rose, 
2.00.     Library  edition,  cloth,  1.50;  half  calf,  3.00. 

Kingsley,  Charles.    Red  line,  cloth,  $1.25. 


Lady  of  the  Lake.  Half  russia,  $1.00.  Red  line,  cloth,  1.25. 
Seal  russia,  2.50.  Embossed  calt;  2.50.  Laurel  edition,  2.50. 
India  bamboo,  3.00.  Favorite  edition,  cloth,  2.50;  tree  calf,  6.00; 
Russia  calf,  6.00;  Turkey  morocco,  6.00.  Family  edition,  cloth, 
2.50;  Russia  roan  calf,  5.00. 

Lalla  Rookh.  Half  russia,  $1.00.  Red  line,  cloth,  1.25.  Seal 
russia,  2.50.  Embossed  calf,  2.50,  Laurel  edition,  2.50.  India 
bamboo,  3.00.  Favorite  edition,  cloth,  2.50;  tree  calf,  6.00;  Rus- 
sia calf,  6  00;  Turkey  morocco,  6.00.  Family  edition,  cloth,  2.50; 
Russia  roan  calf,  5.00. 

Lay  of  the  Last  Minstrel.  Half  russia,  $1.00.  Red  line,  cloth, 
1.25.  Seal  russia,  2.50.  Embossed  calf,  2.50.  Laurel  edition, 
$2.50.  Favorite  edition,  cloth,  2.50;  tree  calf,  6.00;  Russia  calf, 
6.00;  Turkey  morocco,  6.00. 


Longfellow  (Early  Poems).  Red  line,  cloth,  $1.25.  Seal  rus- 
sia, 2.50.  Embossed  calf,  2.50.  Laurel  edition,  2.50.  India 
bamboo,  3.00.    Family  edition,  cloth,  2.50;  Russia  roan  calf,  5.00. 


Lowell,  J.  R.     Family  edition,  cloth,  2.50;  Russia  roan  calf,  5. oo» 


Lucile.  Half  russia,  $1.00.  Red  line,  cloth,  1.25.  Seal  russia, 
2.50.  Embossed  calf,  2.50.  Laurel  edition,  2.50.  India  bamboo, 
3.00.  Wild  Rose,  2.00.  Library  edition,  cloth,  1.50;  half  calf, 
3.00.  Favorite  edition,  cloth,  2.50;  tree  calf,  6.00;  Russia  calf, 
6.00;  Turkey  morocco,  6.00.  Family  edition,  cloth,  2.50;  Russia 
roan  calf,  5.00. 


14  PUBLICATIONS  OF  THOMAS  Y.  CROWELL  <&  CO. 

Macaulay.     Red  line,  cloth,  $1.25. 

Marmion.  Half  russia,  1. 00,  Red  line,  cloth,  1.25.  Seal  russia, 
2.50.  Embossed  calf,  2.50.  Laurel  edition,  2,50.  Favorite  edi- 
tion, cloth,  2.50;  tree  calf,  6.00;  Russia  calf,  6.00;  Turkej' mo- 
rocco, 6.00. 


Meredith,  Owen.  Half  russia,  $1.00.  Red  line,  cloth,  1.25. 
Seal  russia,  2.50.  Embossed  calf,  2.50.  Laurel  edition,  2.50. 
India  bamboo,  3.00.  Wild  Rose,  2.00.  Library  edition,  clotii, 
1.50;  half  calf,  3.00.  Favorite  edition,  cloth,  2.50;  tree  calf,  6.00; 
Russia  calf,  6.00;  Turkey  morocco,  6.00. 


Milton.  Half  russia,  $1.00.  Red  line,  cloth,  1.25.  Seal  russia, 
2.50.  Embossed  calf,  2.50.  Laurel  edition,  2.50.  India  bamboo, 
3.0®.  Wild  Rose,  2.00.  Library  edition,  cloth,  1.50;  half  calf, 
3.00.  Favorite  edition,  cloth,  2.50;  tree  calf,  6.00;  Russia  calf, 
6.00;  Turkey  morocco,  6.00. 


Moore.  Half  russia,  $1.00.  Red  line,  cloth,  1.25.  Seal  russia, 
2.50.  Embossed  calf,  2.50.  Laurel  edition,  2.50.  India  bamboo, 
3.00.  Wild  Rose,  2.00.  Library  edition,  cloth,  1.50;  half  calf, 
3.00.  Favorite  edition,  cloth,  2.50;  tree  calf,  6.00;  Russia  calf, 
6.00;  Turkey  morocco,  6.00.  Family  edition,  cloth,  2.50;  Russia 
roan  calf,  5.00. 


Muloek,  Miss.     Half  russia,  $1.00.     Red  line,  cloth,  1.25. 


Odyssey.  Half  russia,  $1.00.  Red  line,  cloth,  1.25.  Embossed 
calf,  2.50.  Laurel  edition,  2.50.  Wild  Rose,  2.00.  Library  edi- 
tion, cloth,  1.50;  half  calf,  3.00. 


Ossian.    Red  line,  cloth,  $1.25. 

Pilgrim's  Progress.     Half  russia,  $1.00.    Red  line,  cloth, 


Percy's  Reliques.  Half  russia,  $1.00.  Red  line,  cloth,  1.25. 
Embossed  calf,  2.50.  Laurel  edition,  2.50.  India  bamboo,  3.00, 
Wild  Rose,  2.00.     Library  edition,  cloth,  1.50;  half  calf,  3.00. 


PUBLICATIONS  OF  THOMAS    Y.  CROWE LL  .fe  CO.  15 


Poetry  of  Flowers.    Red  line,  cloth,  $1.25. 

Poe,  Edgar  A.  Red  line,  cloth,  $1.25.  Seal  russia,  2.50.  Em- 
bossed calf,  2.50.     Laurel  edition,  2.50. 

Pope.  Half  russia,  $1.00.  Red  line,  cloth,  1.25.  Wild  Rose,  2.00. 
Library  edition,  cloth,  1.50;  half  calf,  3.00. 

Procter.  Half  russia,  $1.00.  Red  line,  cloth,  1.25.  Seal  russia, 
2.50.  Embossed  calf,  2.50.  Laurel  edition,  2,50.  India  bamboo, 
3.00. 

Red  Letter  Poems.  Half  russia,  $1.00,  Red  line,  cloth,  1.25. 
Seal  russia,  2.50.  Embossed  calf,  2.50.  Laurel  edition,  2.50. 
India  bamboo,  3.00.  Wild  Rose,  2.00.  Library  edition,  cloth, 
1.50;  half  calf,  3.00.  Favorite  edition,  cloth,  2.50;  tree  calf,  6.00; 
Russia  calf.  6.00;  Turkey  morocco,  6.00.  Family  edition,  cloth, 
2.50;  Russia  roan  calf,  5.00. 

Rossetti,  Dante  Gr.    Red  line,  cloth,  $1.25. 

Sacred  Poems.    Red  line,  cloth,  $1.25. 

Schiller.    Half  russia,  $1.00.     Red  line,  cloth,  1.35. 

Scott.  Half  russia,  $1.00.  Red  line,  cloth,  1.25.  Seal  russia,  2.50. 
Embossed  calf,  2.50.  Laurel  edition.  2.50.  India  bamboo,  3.00. 
Wild  Rose,  2.00.  Librarj'  edition,  cloth,  150;  half  calf,  3.00. 
Favorite  edition,  cloth,  2  50;  tree  calf,  6.00;  Russia  calf,  6.00; 
Turkey  morocco,  6.00.  Family  edition,  cloth,  2.50;  Russia  roan 
calf,  5-00. 

Shakespeare.  Red  line,  cloth,  $1.25.  Seal  russia,  2.50.  Em- 
bossed calf,  2.50.     Laurel  edition,  2.50.     India  bamboo,  3.00. 

Shelley.  Half  russia,  $1.00.  Red  line,  cloth,  1.25.  Seal  russia, 
2.50.  Embossed  calf,  2.50.  Laurel  edition,  2.50.  Wild  Rose^ 
2.00.     Library  edition,  cloth,  1.50;   half  calf,  3.00. 

Shipton,  Anna.     Red  line,  cloth,  $1.25. 

Southey.  Half  russia,  $1.00.  Red  line,  cloth,  1.25.  Embossed 
calf,  2.50.  Laurel  edition,  2.50,  Wild  Rose,  2.00.  Library  edi' 
tion,  cloth,  1.50;  half  calf,  3.00. 


26  PUBLICATIONS  OF  THOMAS  V.  CROWELL  <&  CO. 

Spanish  Ballads.  Half  russia,  $i.oo.  Red  line,  cloth,  1.25. 
Embossed  calf,  2.50.     Laurel  edition.  2.50. 

Spenser.  Half  russia,  $1.00.  Red  line,  cloth,  1.25.  Wild  Rose, 
2.00.     Library  edition,  cloth,  1.50;   half  calf,  3.00. 

Surf  and  Wave.    Red  line,  cloth,  $1.25. 

Swinburne.  Red  line,  cloth,  $1.25.  Favorite  edition,  cloth,  2.50-, 
tree  calf,  6.00;  Russia  calf,  6.00;  Turkey  morocco,  6.00. 

Tennyson.  Half  russia,  $1.00.  Red  line,  cloth,  1.25.  Seal  russia, 
2.50.  Embossed  calf,  2.50.  Laurel  edition,  2.50.  India  bamboo, 
3.00.  Wild  Rose,  2.00.  Library  edition,  cloth,  1.50;  half  calf, 
3.00.  Favorite  edition,  cloth,  2.50;  tree  calf,  6.00;  Russia  calf, 
6.00;  Turkey  morocco,  6.00.  Family  edition,  cloth,  2.50;  Russia 
roan  calf,  5.00. 

Thomson.    Half  russia,  $1.00.     Red  line,  cloth,  1.25. 

Tupper.     Red  line,  cloth,  $1.25. 

Virgil.     Half  russia,  $1.00.     Red  line,  cloth,  1.25. 

White,  Kirke.     Half  russia,  $1.00.     Red  line,  cloth,  1.25. 

Whittier  (Early  Poems).  Red  line,  cloth,  $1.25.  Seal  russia, 
2.50.  Embossed  calf,  2.50.  Laurel  edition.  2.50.  India  bamboo, 
3.00.     Family  edition,  cloth,  2.50;  Russia  roan  calf,  5.00. 

Wordsworth.  Half  russia,  $1.00.  Red  line,  cloth,  1.25.  Seal 
russia,  2.50.  Embossed  calf,  2.50.  Laurel  edition,  2.50.  India 
bamboo,  3.00.  Wild  Rose,  2.00.  Library  edition,  cloth,  1.50; 
half  calf,  3.00. 


Date  Due 


/  0  ^^-:   , 


Jl^ 


---?TT?rr?"^7R 


^^» 


:•///<♦,•,%%*, 


